chapter xxii

. verse 9. where _Saul_, giving an account of these men, tells _Agrippa_, “They heard not the voice of him that spake to me.” They heard a voice, a confused noise, but not the articulate voice of him that spake to _Saul_, and therefore remained unconverted. For what are all ordinances, all, even the most extraordinary dispensations of providence, without CHRIST speaks to the soul in them? Thus it is now under the word preached: many, like _Saul_’s companions, are sometimes so struck with the outgoings of GOD appearing in the sanctuary, that they even stand speechless; they hear the preacher’s voice, but not the voice of the Son of GOD, who, perhaps, at the same time is speaking effectually to many other hearts; this I have known often; and what shall we say to these things? O the depth of the sovereignty of GOD! it is past finding out. LORD, I desire to adore what I cannot comprehend. “Even so, Father, for so it seemeth good in thy sight!”

But to return to _Saul_: the LORD bids him “arise and go into the city;” and we are told, verse 8. that “_Saul_ arose from the earth; and when his eyes were opened, (he was so overpowered with the greatness of the light that shone upon them, that) he saw no man; but they led him by the hand, and brought him into _Damascus_,” that very city which was to be the place of his executing or imprisoning the disciples of the LORD. “And he was three days without sight, and neither did eat nor drink.” But who can tell what horrors of conscience, what convulsions of soul, what deep and pungent convictions of sin he underwent during these three long days? it was this took away his appetite (for who can eat or drink when under a sense of the wrath of GOD for sin?) and, being to be greatly employed hereafter, he must be greatly humbled now; therefore, the LORD leaves him three days groaning under the spirit of bondage, and buffeted, no doubt, with the fiery darts of the devil, that, being tempted like unto his brethren, he might be able hereafter to succour those that were tempted. Had _Saul_ applied to any of the blind guides of the _Jewish_ church, under these circumstances, they would have said, he was mad, or going besides himself; as many carnal teachers and blind Pharisees now deal with, and so more and more distress, poor souls labouring under awakening convictions of their damnable state. But GOD often at our first awakenings, visits us with sore trials, especially those who are, like _Saul_, to shine in the church, and to be used as instruments in bringing many sons to glory: those who are to be highly exalted, must first be deeply humbled; and this I speak for the comfort of such, who may be now groaning under the spirit of bondage, and perhaps, like _Saul_, can neither eat nor drink; for I have generally observed, that those who have had the deepest convictions, have afterwards been favoured with the most precious communications, and enjoyed most of the divine presence in their souls. This was afterwards remarkably exemplified in _Saul_, who was three days without sight, and neither did eat nor drink.

But will the LORD leave his poor servant in this distress? no; his JESUS (though _Saul_ persecuted him) promised (and he will perform) that “it should be told him what he must do. And there was a certain disciple at _Damascus_, named _Ananias_; and unto him, said the LORD, in a vision, _Ananias_; and he said, Behold, I am here, LORD.” What a holy familiarity is there between JESUS CHRIST and regenerate souls! _Ananias_ had been used to such love-visits, and therefore knew the voice of his beloved. The LORD says, “_Ananias_;” _Ananias_ says, “Behold, I am here, LORD.” Thus it is that CHRIST now, as well as formerly, often talks with his children at sundry times and after divers manners, as a man talketh with his friend. But what has the LORD to say to _Ananias_?

Verse 11. “And the LORD said unto him, Arise, and go into the street, which is called _Straight_, and enquire in the house of _Judas_, for one called _Saul_ of _Tarsus_;” (See here for your comfort, O children of the most high GOD, what notice JESUS CHRIST takes of the street and the house where his own dear servants lodge) “for behold, he prayeth;” but why is this ushered in with the word _behold_? what, was it such a wonder, to hear that _Saul_ was praying? why, _Saul_ was a Pharisee, and therefore, no doubt, fasted and made long prayers: and, since we are told that he profited above many of his equals, I doubt not but he was taken notice of for his gift in prayer; and yet it seems, that before these three days, _Saul_ never prayed in his life; and why? because, before these three days, he never felt himself a condemned creature: he was alive in his own opinion, because without a knowledge of the spiritual meaning of the law; he felt not a want of, and therefore, before now, cried not after a JESUS; and consequently, though he might have said or made a prayer (as many Pharisees do now-a-days) he never prayed a prayer; but now, “behold! he prayed indeed;” and this was urged as one reason why he was converted. None of GOD’s children, as one observes, comes into the world still-born; prayer is the very breath of the new creature: and therefore, if we are prayerless, we are christless; if we never had the spirit of supplication, it is a sad sign that we never had the spirit of grace in our souls: and you may be assured you never did pray, unless you have felt yourselves sinners, and seen the want of JESUS to be your Saviour. May the LORD, whom I serve in the gospel of his dear Son, prick you all to the heart, and may it be said of you all, as it was of _Saul_, behold, they pray!

The LORD goes on to encourage _Ananias_ to go to _Saul_: says he, verse 12. “For he hath seen in a vision a man named _Ananias_, coming in, and putting his hand on him, that he might receive his sight.” So that though CHRIST converted _Saul_ immediately by himself, yet he will carry on the work, thus begun, by a minister. Happy they, who under soul-troubles have such experienced guides, and as well acquainted with JESUS CHRIST as _Ananias_ was: you that have such, make much of and be thankful for them; and you who have them not, trust in GOD; he will carry on his own work without them.

Doubtless, _Ananias_ was a good man; but shall I commend him for his answer to our LORD? I commend him not: for says he, verse 13. “LORD, I have heard by many of this man, how much evil he hath done to thy saints at _Jerusalem_: And here, he hath authority from the chief priests to bind all that call upon thy name.” I fear this answer proceeded from some relicks of self-righteousness, as well as infidelity, that lay undiscovered in the heart of _Ananias_. “Arise, (said our LORD) and go into the street, which is called _Straight_, and enquire in the house of _Judas_, for one called _Saul_ of _Tarsus_; for behold, he prayeth!” One would think this was sufficient to satisfy him; but says _Ananias_, “LORD, I have heard by many of this man (he seems to speak of him with much contempt; for even good men are apt to think too contemptuously of those who are yet in their sins) how much evil he hath done to thy saints in _Jerusalem_: And here, he hath authority from the chief priests, to bind all that call upon thy name.” And what then, _Ananias_? Is any thing too hard for the LORD? Who made thee to differ? Could not he who converted thee, convert him also? Surely _Ananias_ here forgets himself, or perhaps fears, lest this man, who had authority from the chief priests to bind all that call upon CHRIST’s name, should bind him also, if he went unto him; but the LORD silences all objections, with a “Go thy way, for he is a chosen vessel unto me, to bear my name before the _Gentiles_, and kings, and the children of _Israel_. For I will shew him how great things he must suffer for my name’s sake.” Here GOD stops his mouth immediately, by asserting his sovereignty, and preaching to him the doctrine of election. And the frequent conversion of notorious sinners to GOD, to me is one great proof, amongst a thousand others, of that precious, but too much exploded and sadly misrepresented, doctrine of GOD’s electing love; for whence is it that such are taken, whilst thousands, not near so vile, die senseless and stupid? All the answer that can be given, is, _they are chosen vessels_; “Go thy way, (says GOD) for he is a chosen vessel unto me, to bear my name before the _Gentiles_, and kings, and the children of _Israel_: For I will shew him how great things he must suffer for my name’s sake.” Observe what a close connection there is between doing and suffering for CHRIST. If any of my brethren in the ministry are present, let them hear what preferment we must expect, if we are called out to work remarkably for GOD: not great prebendaries or bishopricks, but great sufferings for our LORD’s name sake; these are the fruits of our labour: and he that will not contentedly suffer great things for preaching CHRIST, is not worthy of him. Suffering will be found to be the best preferment, when we are called to give an account of our ministry at the great day.

I do not hear, that _Ananias_ quarrelled with GOD concerning the doctrine of election; no, (O that all good men would, in this, learn of him!) “He went his way, and entered into the house; and put his hands on him, and said, Brother _Saul_;” just now, it was _this man_; now it is _brother Saul_: it is no matter what a man has been, if he be now a christian; the same should be our brother, our sister and mother; GOD blots out every convert’s transgressions as with a thick cloud, and so should we; the more vile a man has been, the more should we love him when believing in CHRIST, because CHRIST will be more glorified on his behalf. I doubt not, but _Ananias_ was wonderfully delighted to hear that so remarkable a persecutor was brought home to GOD: I am persuaded he felt his soul immediately united to him by love, and therefore addresses him not with, thou persecutor, thou murderer, that camest to butcher me and my friends; but, “brother _Saul_.” It is remarkable that the primitive christians much used the word _brother_ and _brethren_; I know it is a term now much in reproach; but those who despise it, I believe, would be glad to be of our brotherhood, when they see us sitting at the right-hand of the Majesty on high. “Brother _Saul_, the LORD (even JESUS that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.” At this time, we may suppose, he laid his hands upon him. See the consequences.

Verse 18. “Immediately there fell from his eyes as it had been scales, and he received sight forthwith;” not only bodily, but spiritual sight; he emerged as it were into a new world; he saw, and felt too, things unutterable: he felt a union of soul with GOD; he received the spirit of adoption; he could now, with a full assurance of faith, cry, “Abba, Father.” Now was he filled with the Holy Ghost; and had the love of GOD shed abroad in his heart; now were the days of his mourning ended; now was CHRIST formed in his soul; now he could give men and devils the challenge, knowing that CHRIST had justified him; now he saw the excellencies of CHRIST, and esteemed him the fairest among ten thousand. You only know how to sympathize with the apostle in his joy, who, after a long night of bondage, have been set free by the Spirit, and have received joy in the Holy Ghost. May all that are now mourning, as _Saul_ was, be comforted in like manner!

The scales are now removed from the eyes of _Saul_’s mind; _Ananias_ has done that for him, under GOD: he must now do another office, baptize him, and so receive him into the visible church of CHRIST; a good proof to me of the necessity of baptism where it may be had: for I find here, as well as elsewhere, that baptism is administered even to those who had received the Holy Ghost; _Saul_ was convinced of this, and therefore arose and was baptized; and now it is time for him to recruit the outward man, which, by three days abstinence and spiritual conflicts, had been much impaired: we are therefore told, (verse 19.) “when he had received meat, he was strengthened.”

But O, with what comfort did the apostle now eat his food! I am sure it was with singleness, I am persuaded also with gladness of heart; and why? he knew that he was reconciled to GOD; and, for my own part, did I not know how blind and flinty our hearts are by nature, I should wonder how any one could eat even his common food with any satisfaction, who has not some well-grounded hope of his being reconciled to GOD. Our LORD intimates thus much to us: for in his glorious prayer, after he has taught us to pray for our daily bread, immediately adds that petition, “Forgive us our trespasses;” as though our daily bread would do us no service, unless we were sensible of having the forgiveness of our sins.

To proceed: _Saul_ hath received meat, and is strengthened; and whither will he go now? to see the brethren; “then was _Saul_ certain days with the disciples that were at _Damascus_.” If we know and love CHRIST, we shall also love and desire to be acquainted with the brethren of CHRIST: we may generally know a man by his company. And though all are not saints that associate with saints, (for tares will be always springing up amongst the wheat till the time of harvest) yet, if we never keep company, but are shy and ashamed of the despised children of GOD, it is a certain sign we have not yet experimentally learned JESUS, or received him into our hearts. My dear friends, be not deceived; if we are friends to the Bridegroom, we shall be friends to the children of the Bridegroom. _Saul_, as soon as he was filled with the Holy Ghost, “was certain days with the disciples that were at _Damascus_.”

But who can tell what joy these disciples felt when _Saul_ came amongst them! I suppose holy _Ananias_ introduced him. Methinks I see the once persecuting zealot, when they came to salute him with a holy kiss, throwing himself upon each of their necks, weeping over them with floods of tears, and saying, “O my brother, O my sister, Can you forgive me? Can you give such a wretch as I the right-hand of fellowship, who intended to drag you behind me bound unto _Jerusalem_!” Thus, I say, we may suppose _Saul_ addressed himself to his fellow-disciples; and I doubt not but they were as ready to forgive and forget as _Ananias_ was, and saluted him with the endearing title of “brother _Saul_.” Lovely was this meeting; so lovely, that it seemed _Saul_ continued certain days with them, to communicate experiences, and to learn the way of GOD more perfectly; to pray for a blessing on his future ministry, and to praise CHRIST JESUS for what he had done for their souls. _Saul_, perhaps, had sat certain years at the feet of _Gamaliel_, but undoubtedly learned more these certain days, than he had learned before in all his life. It pleases me to think how this great scholar is transformed by the renewing of his mind: What a mighty change was here! That so great a man as _Saul_ was, both as to his station in life, and internal qualifications, and such a bitter enemy to the christians; for him, I say, to go and be certain days with the people of _this mad way_, and to sit quietly, and be taught of illiterate men, as many of these disciples we may be sure were; what a substantial proof was this of the reality of his conversion!

What a hurry and confusion may we suppose the chief priests were now in! I warrant they were ready to cry out, What! is he also deceived? As for the common people, who knew not the law, and are accursed, for them to be carried away, is no such wonder; but for a man bred up at the feet of _Gamaliel_, for such a scholar, such an enemy to the cause as _Saul_, for him to be led away with a company of silly, deceived men and women, surely it is impossible: we cannot believe it. But _Saul_ soon convinces them of the reality of his becoming a fool for CHRIST’s sake; for straightway, instead of going to deliver the letters from the high priests, as they expected, in order to bring the disciples that were at _Damascus_ bound to _Jerusalem_, “he preached CHRIST in the synagogues, that he is the Son of GOD.” This was another proof of his being converted. He not only conversed with christians in private, but he preached CHRIST publicly in the synagogues: especially, he insisted on the divinity of our LORD, proving, notwithstanding his state of humiliation, that he was really the Son of GOD.

But why did _Saul_ preach CHRIST thus? Because he had felt the power of CHRIST upon his own soul. And here is the reason why CHRIST is so seldom preached, and his divinity so slightly insisted on in our synagogues: because the generality of those that pretend to preach him, never felt a saving work of conversion upon their own souls. How can they preach, unless they are first taught of, and then sent by GOD? _Saul_ did not preach CHRIST before he knew him; no more should any one else. An unconverted minister, though he could speak with the tongues of men and angels, will be but as a sounding brass and tinkling cymbal to those whose senses are exercised to discern spiritual things. Ministers that are unconverted, may talk and declaim of CHRIST, and prove from books that he is the Son of GOD; but they cannot preach with the demonstration of the Spirit and with power, unless they preach from experience, and have had a proof of his divinity, by a work of grace wrought upon their own souls. GOD forgive those, who lay hands on an unconverted man, knowing that he is such: I would not do it for a thousand worlds. LORD JESUS, keep thy own faithful servants pure, and let them not be partakers of other mens sins!

Such an instance as was _Saul_’s conversion, we may be assured, must make a great deal of noise; and, therefore, no wonder we are told, verse 21. “But all that heard him were amazed, and said, Is not this he that destroyed them who called on this name in _Jerusalem_, and came hither for that intent, that he might bring them bound to the chief priests.”

Thus it will be with all that appear publicly for JESUS CHRIST; and it is as impossible for a true christian to be hid, as a city built upon a hill. Brethren, if you are faithful to, you must be reproached and have remarks made on you for CHRIST; especially if you have been remarkably wicked before your conversion. Your friends will say, is not this he, or she, who a little while ago would run to as great an excess of riot and vanity as the worst of us all? What has turned your brain?――Or if you have been close, false, formal hypocrites, as _Saul_ was, they will wonder that you should be so deceived, as to think you were not in a safe state before. No doubt, numbers were surprized to hear _Saul_, who was touching the law blameless, affirm that he was in a damnable condition (as in all probability he did) a few days before.

Brethren, you must expect to meet with many such difficulties as these. The scourge of the tongue, is generally the first cross we are called to bear for the sake of CHRIST. Let not, therefore, this move you: It did not intimidate, no, it rather encouraged _Saul_: says the text, “But _Saul_ increased the more in strength, and confounded the _Jews_ who dwelt at _Damascus_, proving that this is very CHRIST.” Opposition never yet did, nor ever will hurt a sincere convert: Nothing like opposition to make the man of GOD perfect. None but a hireling, who careth not for the sheep, will be affrighted at the approach or barking of wolves. CHRIST’s ministers are as bold as lions: it is not for such men as they to flee.

And therefore (that I may draw towards a conclusion) let the ministers and disciples of CHRIST learn from _Saul_, not to fear men or their revilings; but, like him, increase in strength, the more wicked men endeavour to weaken their hands. We cannot be christians without being opposed: no; disciples in general must suffer; ministers in particular must suffer great things. But let not this move any of us from our stedfastness in the gospel: He that stood by and strengthened _Saul_, will also stand by and strengthen us: He is a GOD mighty to save all that put their trust in him. If we look up with an eye of faith, we, as well as the first martyr _Stephen_, may see JESUS standing at the right hand of GOD, ready to assist and protect us. Though the LORD’s seat is in heaven, yet he has respect to his saints in an especial manner, when suffering here on earth: then the Spirit of CHRIST and of glory rests upon their souls. And, if I may speak my own experience, “I never enjoy more rich communications from GOD, than when despised and rejected of men for the sake of JESUS CHRIST.” However little they may design it, my enemies are my greatest friends. What I most fear, is a calm; but the enmity which is in the hearts of natural men against CHRIST, will not suffer them to be quiet long: No; as I hope the work of GOD will increase, so the rage of men and devils will increase also. Let us put on, therefore, the whole armour of GOD: let us not fear the face of men: “Let us fear him only, who can destroy both body and soul in hell:” I say unto you, let us fear him alone. You see how soon GOD can stop the fury of his enemies.

You have just now heard of a proud, powerful zealot stopt in his full career, struck down to the earth with a light from heaven, converted by the almighty power of efficacious grace, and thereupon zealously promoting, nay, resolutely suffering for, the faith, which once with threatenings and slaughters he endeavoured to destroy. Let this teach us to pity and pray for our LORD’s most inveterate enemies. Who knows, but in answer thereunto, our LORD may give them repentance unto life? Most think, that CHRIST had respect to _Stephen_’s prayer, when he converted _Saul_. Perhaps for this reason GOD suffers his adversaries to go on, that his goodness and power may shine more bright in their conversion.

But let not the persecutors of CHRIST take encouragement from this to continue in their opposition. Remember, though _Saul_ was converted, yet the high-priest, and _Saul_’s companions, were left dead in trespasses and sins: And, if this should be your case, you will of all men be most miserable: for persecutors have the lowest place in hell. And, if _Saul_ was struck to the earth by a light from heaven, how will you be able to stand before JESUS CHRIST, when he comes in terrible majesty to take vengeance on all those who have persecuted his gospel? Then the question, “Why persecutest thou me?” will cut you through and through. The secret enmity of your hearts shall be then detected before men and angels, and you shall be doomed to dwell in the blackness of darkness for evermore. Kiss the Son, therefore, lest he be angry: for even you may yet find mercy, if you believe on the Son of GOD: though you persecute him, yet he will be your JESUS. I cannot despair of any of you, when I find a _Saul_ among the disciples at _Damascus_. What though your sins are as scarlet, the blood of CHRIST shall wash them as white as snow. Having much to be forgiven, despair not; only believe, and like _Saul_, of whom I have now been speaking, love much. He counted himself the chiefest sinner of all, and therefore laboured more abundantly than all.

Who is there among you fearing the LORD? Whose hearts hath the LORD now opened to hearken to the voice of his poor unworthy servant? Surely, the LORD will not let me preach in vain. Who is the happy soul that is this day to be washed in the blood of the Lamb? Will no poor sinner take encouragement from _Saul_ to come to JESUS CHRIST? You are all thronging round, but which of you will touch the LORD JESUS? What a comfort will it be to _Saul_, and to your own souls, when you meet him in heaven, to tell him, that hearing of his, was a means, under GOD, of your conversion! Doubtless it was written for the encouragement of all poor, returning sinners; he himself tells us so: for “in me GOD shewed all long-suffering, that I might be an example to them that should hereafter believe.” Was _Saul_ here himself, he would tell you so, indeed he would; but being dead, by this account of his conversion he yet speaketh. O that GOD may speak by it to your hearts! O that the arrows of GOD might this day stick fast in your souls, and you made to cry out, “Who art thou, LORD?” Are there any such amongst you? Methinks I feel something of what this _Saul_ felt, when he said, “I travail in birth again for you, till CHRIST be formed again in your hearts.” O come, come away to JESUS, in whom _Saul_ believed; and then I care not if the high-priests issue out never so many writs, or injuriously drag me to a prison. The thoughts of being instrumental in saving you, will make me sing praises even at midnight: And I know you will be my joy and crown of rejoicing, when I am delivered from this earthly prison, and meet you in the kingdom of GOD hereafter.

Now to GOD, &c.

SERMON XLII.

Marks of having received the Holy Ghost.

ACTS xix. 2.

_Have ye received the Holy Ghost since ye believed?_

TWO different significations have been given of these words. Some have supposed, that the question here put, is, Whether these disciples, whom St. _Paul_ found at _Ephesus_, had received the Holy Ghost by imposition of hands at confirmation? Others think, these disciples had been already baptized into _John_’s baptism; which not being attended with an immediate effusion of the Holy Spirit, the Apostle here asks them, Whether they had received the Holy Ghost by being baptized into JESUS CHRIST? And upon their answering in the negative, he first baptized, and then confirmed them in the name of the LORD JESUS.

Which of these interpretations is the most true, is neither easy nor very necessary to determine. However, as the words contain a most important enquiry, without any reference to the context, I shall from them,

_First_, Shew who the Holy Ghost here spoken of, is; and that we must all receive him, before we can be stiled true believers.

_Secondly_, I shall lay down some scripture marks whereby we may know, whether we have thus received the Holy Ghost or not. And

_Thirdly_, By way of conclusion, address myself to several distinct classes of professors, concerning the doctrine that shall have been delivered.

_First_, I am to shew who the Holy Ghost spoken of in ♦the text, is; and that we must all receive him before we can be stiled true believers.

♦ duplicate word “the” removed

By the Holy Ghost is plainly signified the Holy Spirit, the third Person in the ever-blessed Trinity, consubstantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both. He is emphatically called Holy, because infinitely holy in himself, and the author and finisher of all holiness in us.

This blessed Spirit, who once moved on the face of the great deep; who over-shadowed the blessed Virgin before that holy child was born of her; who descended in a bodily shape, like a dove, on our blessed LORD, when he came up out of the water at his baptism; and afterwards came down in fiery tongues on the heads of all his Apostles at the day of Pentecost: this is the Holy Ghost, who must move on the faces of our souls; this power of the Most High, must come upon us, and we must be baptized with his baptism and refining fire, before we can be stiled true members of CHRIST’s mystical body.

Thus says the Apostle _Paul_, “Know ye not that JESUS CHRIST is in you, (that is, by his Spirit) unless you are reprobates?” And, “If any man hath not the Spirit of CHRIST, he is none of his.” And again, says St. _John_, “We know that we are his, by the Spirit that he hath given us.”

It is not, indeed, necessary that we should have the Spirit now given in that miraculous manner, in which he was at first given to our LORD’s Apostles, by signs and wonders; but it is absolutely necessary, that we should receive the Holy Ghost in his sanctifying graces, as really as they did: and so will it continue to be till the end of the world.

For thus stands the case between GOD and man: GOD at first made man upright, or as the sacred Penman expresses it, “In the image of GOD made he man;” that is, his soul was the very copy, the transcript of the divine nature. He, who before, by his almighty fiat, spoke the world into being, breathed into man the breath of spiritual life, and his soul was adorned with a resemblance of the perfections of Deity. This was the finishing stroke of the creation: the perfection both of the moral and material world. And so near did man resemble his divine Original, that GOD could not but rejoice and take pleasure in his own likeness: And therefore we read, that when GOD had finished the inanimate and brutish part of the creation, he looked upon it, and beheld it was _good_; but when that lovely, God-like creature man was made, behold it was _very good_.

Happy, unspeakably happy must man needs be, when thus a partaker of the divine nature. And thus might he have still continued, had he continued holy. But GOD placed him in a state of probation, with a free grant to eat of every tree in the garden of _Eden_, except the tree of knowledge of good and evil: the day he should eat thereof, he was surely to die; that is, not only to be subject to temporal, but spiritual death; and consequently, to lose that divine image, that spiritual life GOD had not long since breathed into him, and which was as much his happiness as his glory.

These, one would imagine, were easy conditions for a finite creature’s happiness to depend on. But man, unhappy man, being seduced by the devil, and desiring, like him, to be equal with his Maker, did eat of the forbidden fruit; and thereby became liable to that curse, which the eternal GOD, who cannot lie, had denounced against his disobedience.

Accordingly we read, that soon after _Adam_ had fallen, he complained that he was naked; naked, not only as to his body, but naked and destitute of those divine graces which before decked and beautified his soul. The unhappy mutiny and disorder which the visible creation fell into, the briars and thorns which now sprung up and overspread the earth, were but poor emblems, lifeless representations of that confusion and rebellion, and those divers lusts and passions which sprung up in, and quite overwhelmed the soul of man immediately after the fall. Alas! he was now no longer the image of the invisible GOD; but as he had imitated the devil’s sin, he became as it were a partaker of the devil’s nature, and from an union with, sunk into a state of direct enmity against GOD.

Now in this dreadful disordered condition, are all of us brought into the world; for as the root is, such must the branches be. Accordingly we are told, “That _Adam_ begat a son in his own likeness;” or, with the same corrupt nature which he himself had, after he had eaten the forbidden fruit. And experience as well as scripture proves, that we also are altogether born in sin and corruption; and therefore incapable, whilst in such a state, to hold communion with GOD. For as light cannot have communion with darkness, so GOD can have no communion with such polluted sons of _Belial_.

Here then appears the end and design why CHRIST was manifest in the flesh; to put an end to these disorders, and to restore us to that primitive dignity in which we were at first created. Accordingly he shed his precious blood to satisfy his Father’s justice for our sins; and thereby also he procured for us the Holy Ghost, who should once more re-instamp the divine image upon our hearts, and make us capable of living with and enjoying the blessed GOD.

This was the great end of our LORD’s coming into the world; nay, this is the only end why the world itself is now kept in being. For as soon as a sufficient number are sanctified out of it, the heavens shall be wrapped up like a scroll, the elements shall melt with fervent heat, the earth, and all that therein is, shall be burnt up.

This sanctification of the Spirit, is that new birth mentioned by our blessed LORD to _Nicodemus_, “without which we cannot see the kingdom of GOD.” This is what St. _Paul_ calls being “renewed in the spirit of our minds;” and it is the spring of that holiness, without which no man shall see the LORD.

Thus then, it is undeniably certain, we must receive the Holy Ghost ere we can be stiled true members of CHRIST’s mystical body. I come in the

_Second_ place to lay down some scriptural marks, whereby we may easily judge, whether we have thus received the Holy Ghost or not. And the

_First_ I shall mention, is, our having received a spirit of prayer and supplication; for that always accompanies the spirit of grace. No sooner was _Paul_ converted, but “behold he prayeth.” And this was urged as an argument, to convince _Ananias_ that he was converted. And GOD’s elect are also said to “cry to him day and night.”

And since one great work of the Holy Spirit is to convince us of sin, and to set us upon seeking pardon and renewing grace, through the all-sufficient merits of a crucified Redeemer, whosoever has felt the power of the world to come, awakening him from his spiritual lethargy, cannot but be always crying out, “LORD, what wouldst thou have me to do?” Or, in the language of the importunate blind _Bartimeus_, “JESUS, thou Son of _David_, have mercy upon me.”

The blessed JESUS, as he received the Holy Ghost without measure, so he evidenced it by nothing more, than his frequent addresses at the throne of grace. Accordingly we read, that he was often alone on the mountain praying; that he rose a great while before day to pray: nay, that he spent whole nights in prayer. And whosoever is made partaker of the same Spirit with the holy JESUS, will be of the same mind, and delight in nothing so much, as to “draw nigh unto GOD,” and lift up holy hands and hearts in frequent and devout prayer.

It must be confessed, indeed, that this spirit of supplication is often as it were sensibly lost, and decays, for some time, even in those who have actually received the Holy Ghost. Through spiritual dryness and barrenness of soul, they find in themselves a listlesness and backwardness to this duty of prayer; but then they esteem it as their cross, and still persevere in seeking JESUS, though it be sorrowing: and their hearts, notwithstanding, are fixed upon GOD, though they cannot exert their affections so strongly as usual, on account of that spiritual deadness, which GOD, for wise reasons, has suffered to benumb their souls.

But as for the formal believer, it is not so with him: no; he either prays not at all, or if he does enter into his closet, it is with reluctance, out of custom, or to satisfy the checks of his conscience. Whereas the true believer can no more live without prayer, than without food day by day. And he finds his soul as really and perceptibly fed by the one, as his body is nourished and supported by the other. A

_Second_ scripture mark of our having received the Holy Ghost, is, Not committing sin.

“Whosoever is born of GOD, (says St. _John_) sinneth not, neither can he sin, because his seed remaineth in him.” _Neither can he sin._ This expression does not imply the impossibility of a christian’s sinning: for we are told, that “in many things we offend all:” It only means thus much; that a man who is really born again of GOD, doth not wilfully commit sin, much less live in the habitual practice of it. For how shall he that is dead to sin, as every converted person is, live any longer therein?

It is true, a man that is born again of GOD, may, through surprize, or the violence of a temptation, fall into an act of sin: witness the adultery of _David_, and _Peter_’s denial of his Master. But then, like them, he quickly rises again, goes out from the world, and weeps bitterly; washes the guilt of sin away by the tears of a sincere repentance, joined with faith in the blood of JESUS CHRIST; takes double heed to his ways for the future, and perfects holiness in the fear of GOD.

The meaning of this expression of the Apostle, that “a man who is born of GOD, cannot commit sin,” has been ¹fitly illustrated, by the example of a covetous worldling, to the general bent of whose inclinations, liberality and profuseness are directly opposite: but if, upon some unexpected, sudden occasion, he does play the prodigal, he immediately repents him of his fault, and returns with double care to his niggardliness again. And so is every one that is born again: to commit sin, is as contrary to the habitual frame and tendency of his mind, as generosity is to the inclinations of a miser; but if at any time, he is drawn into sin, he immediately, with double zeal, returns to his duty, and brings forth fruits meet for repentance. Whereas, the unconverted sinner is quite dead in trespasses and sins: or if he does abstain from gross acts of it, through worldly selfish motives, yet, there is some right eye he will not pluck out; some right-hand which he will not cut off; some specious _Agag_ that he will not sacrifice for GOD; and thereby he is convinced that he is but a mere _Saul_: and consequently, whatever pretensions he may make to the contrary, he has not yet received the Holy Ghost. A

¹ _Law_’s _Christian Perfection_.

_Third_ mark whereby we may know, whether or not we have received the Holy Ghost, is, Our conquest over the world.

“For whosoever is born of GOD, (says the Apostle) overcometh the world.” By the world, we are to understand, as St. _John_ expresses it, “all that is in the world, the lust of the eye, the lust of the flesh, and the pride of life:” And by overcoming of it, is meant, our renouncing these, so as not to follow or be led by them: for whosoever is born from above, has his affections set on things above: he feels a divine attraction in his soul, which forcibly draws his mind heavenwards; and as the hart panteth after the water-brooks, so doth it make his soul to long after the enjoyment of his GOD.

Not that he is so taken up with the affairs of another life, as to neglect the business of this: No; a truly spiritual man dares not stand any day idle; but then he takes care, though he laboureth for the meat which perisheth, first to secure that which endureth to everlasting life. Or, if GOD has exalted him above his brethren, yet, like _Moses_, _Joseph_, and _Daniel_, he, notwithstanding, looks upon himself as a stranger and pilgrim upon earth: having received a principle of new life, he walks by faith and not by sight; and his hopes being full of immortality, he can look on all things here below as vanity and vexation of spirit: In short, though he is in, yet he is not of the world; and as he was made for the enjoyment of GOD, so nothing but GOD can satisfy his soul.

The ever-blessed JESUS was a perfect instance of overcoming the world. For though he went about continually doing good, and always lived as in a press and throng; yet, wherever he was, his conversation tended heavenwards. In like manner, he that is joined to the LORD in one spirit, will so order his thoughts, words, and actions, that he will evidence to all, that his conversation is in heaven.

On the contrary, an unconverted man being of the earth, is earthy; and having no spiritual eye to discern spiritual things, he is always seeking for happiness in this life, where it never was, will, or can be found. Being not born again from above, he is bowed down by a spirit of natural infirmity: the serpent’s curse becomes his choice, and he eats of the dust of the earth all the days of his life. A

_Fourth_ scripture mark of our having received the Holy Ghost, is, Our loving one another.

“We know (says St. _John_) we are passed from death unto life, because we love the brethren.” “And by this (says CHRIST himself) shall all men know that ye are my disciples, if ye have love one towards another.” Love is the fulfilling of the gospel, as well as of the law: for “GOD is love; and whosoever dwelleth in love, dwelleth in GOD.”

But by this love we are not to understand a softness and tenderness of mere nature, or a love founded on worldly motives (for this a natural man may have); but a love of our brethren, proceeding from love towards GOD: loving all men in general, because of their relation to GOD; and loving good men in particular, for the grace we see in them, and because they love our LORD JESUS in sincerity.

This is christian charity, and that new commandment which CHRIST gave to his disciples. _New_, not in its object, but in the motive and example whereon it is founded, even JESUS CHRIST. This is that love which the primitive christians were so renowned for, that it became a proverb, _See how these christians love one another_. And without this love, though we should give all our goods to feed the poor, and our bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular set of men, but is impartial and catholic: A love that embraces GOD’s image wherever it beholds it, and that delights in nothing so much as to see CHRIST’s kingdom come.

This is the love wherewith JESUS CHRIST loved mankind: He loved all, even the worst of men, as appears by his weeping over the obstinately perverse; but wherever he saw the least appearance of the divine likeness, that soul he loved in particular. Thus we read, that when he heard the young man say, “All these things have I kept from my youth,” that so far he loved him. And when he saw any noble instance of faith, though in a Centurion and a _Syrophenician_, aliens to the commonwealth of _Israel_, how is he said to marvel at, to rejoice in, speak of, and commend it? So every spiritual disciple of JESUS CHRIST will cordially embrace all who worship GOD in spirit and in truth, however they may differ as to the appendages of religion, and in things not essentially necessary to salvation.

I confess, indeed, that the heart of a natural man is not thus enlarged all at once; and a person may really have received the Holy Ghost, (as _Peter_, no doubt, had when he was unwilling to go to _Cornelius_) though he be not arrived to this: but then, where a person is truly in CHRIST, all narrowness of spirit decreases in him daily; the partition wall of bigotry and party zeal is broken down more and more; and the nearer he comes to heaven, the more his heart is enlarged with that love, which there will make no difference between any people, nation, or language, but we shall all, with one heart, and one voice, sing praises to him that sitteth upon the throne for ever. But I hasten to a

_Fifth_ scripture mark, Loving our enemies.

“I say unto you, (says JESUS CHRIST) Love your enemies, bless them that curse you, do good to those that hate you, and pray for them that despitefully use you and persecute you.” And this duty of loving your enemies is so necessary, that without it, our righteousness does not exceed the righteousness of the Scribes and Pharisees, or even of Publicans and sinners: “For if you do good to them only, who do good to you, what do you more than others?” What do you extraordinary? “Do not even the Publicans the same?” And these precepts our LORD confirmed by his own example; when he wept over the bloody city; when he suffered himself to be led as a sheep to the slaughter; when he made that mild reply to the traytor _Judas_, “_Judas_, betrayest thou the Son of man with a kiss;” and more especially, when in the agonies and pangs of death, he prayed for his very murderers, “Father, forgive them, for they know not what they do.”

This is a difficult duty to the natural man; but whosoever is made partaker of the promise of the Spirit, will find it practicable and easy: for if we are born again of GOD, we must be like him, and consequently delight to be perfect in this duty of doing good to our worst enemies in the same manner, though not in the same degree as he is perfect: He sends his rain on the evil and the good; causeth his sun to shine on the just and unjust; and more especially commended his love towards us, that whilst we were his enemies, he sent forth his Son, born of a woman, made under the law, that he might become a curse for us.

Many other marks are scattered up and down the scriptures, whereby we may know whether or not we have received the Holy Ghost: such as, “to be carnally minded, is death, but to be spiritually minded is life and peace.” “Now the fruits of the Spirit are joy, peace, long-suffering, meekness,” with a multitude of texts to the same purpose. But as most, if not all of them, are comprehended in the duties already laid down, I dare affirm, whosoever upon an impartial examination, can find the aforesaid marks on his soul, may be as certain, as though an angel was to tell him, that his pardon is sealed in heaven.

As for my own part, I had rather see these divine graces, and this heavenly temper stamped upon my soul, than to hear an angel from heaven saying unto me, Son, be of good cheer, thy sins are forgiven thee.

These are infallible witnesses; these are _Emmanuel_, GOD with and in us; these make up that white stone, which none knoweth, saving he who hath receiveth it; these are the earnests of the heavenly inheritance in our hearts: In short, these are glory begun, and are that good thing, that better part, and which if you continue to stir up this gift of GOD, neither men nor devils shall ever be able to take from us.

I proceed, as was proposed, in the _Third_ place, to make an application of the doctrine delivered, to several distinct classes of professors. And

_First_, I shall address myself to those who are dead in trespasses and sins. And, O how could I weep over you, as our LORD wept over _Jerusalem_! For, alas! how distant must you be from GOD? What a prodigious work have you to finish, who, instead of praying day and night, seldom or never pray at all? And, instead of being born again of GOD, so as not to commit sin, are so deeply sunk into the nature of devils, as to make a mock at it? Or, instead of overcoming the world, so as not to follow or be led by it, are continually making provision for the flesh, to fulfil the lusts thereof. And, instead of being endued with the god-like disposition of loving all men, even your enemies, have your hearts full of hatred, malice, and revenge, and deride those who are the sincere followers of the lowly JESUS. But think you, O sinners, that GOD will admit such polluted wretches into his sight? Or should he admit you, do you imagine you could take any pleasure in him? No; heaven itself would be no heaven to you; the devilish dispositions which are in your hearts, would render all the spiritual enjoyments of those blessed mansions, ineffectual to make you happy. To qualify you to be blissful partakers of that heavenly inheritance with the saints in light, there is a meetness required: to attain which, ought to be the chief business of your lives.

It is true, you, as well as the righteous, in one sense, shall see GOD; (for we must all appear before the judgment-seat of CHRIST) but you must see him once, never to see him more. For as you carry about in you the devil’s image, with devils you must dwell: being of the same nature, you must share the same doom. “Repent, therefore, and be converted, that your sins may be blotted out.” See that you receive the Holy Ghost, before you go hence: for otherwise, how can you escape the damnation of hell?

_Secondly_, Let me apply myself to those who deceive themselves with false hopes of salvation. Some, through the influence of a good education, or other providential restraints, have not run into the same excess of riot with other men, and they think they have no need to receive the Holy Ghost, but flatter themselves that they are really born again.

But do you shew it by bringing forth the fruits of the Spirit? Do you pray without ceasing? Do you not commit sin? Have you overcome the world? And do you love your enemies, and all mankind, in the same manner, as JESUS CHRIST loved them?

If these things, brethren, be in you and abound, then may you have confidence towards GOD; but if not, although you may be civilized, yet you are not converted: no, you are yet in your sins. The nature of the old _Adam_ still reigneth in your souls; and unless the nature of the second _Adam_ be grafted in its room, you can never see GOD.

Think not, therefore, to dress yourselves up in the ornaments of a good nature, and civil education, and say with _Agag_, “surely the bitterness of death is past:” for GOD’s justice, notwithstanding that, like _Samuel_, shall hew you to pieces. However you may be highly esteemed in the sight of men, yet, in the sight of GOD, you are but like the apples of _Sodom_, dunghills covered over with snow, mere whited sepulchres, appearing a little beautiful without, but inwardly full of corruption and of all uncleanness: and consequently will be dismissed at the last day with a “Verily, I know you not.”

But the word of GOD is profitable for comfort as well as correction.

_Thirdly_, Therefore I address myself to those who are under the drawings of the Father, and are exercised with the Spirit of bondage, and not finding the marks before mentioned, are crying out, Who shall deliver us from the body of this death?

But fear not, little flock; for notwithstanding your present infant state of grace, it shall be your Father’s good pleasure to give you the kingdom. The grace of GOD, through JESUS CHRIST, shall deliver you, and give you what you thirst after: He hath promised, he will also do it. Ye shall receive the spirit of adoption, that promise of the Father, if you faint not: only persevere in seeking it; and determine not to be at rest in your soul, till you know and feel that you are thus born again from above, and GOD’s Spirit witnesseth with your spirits that you are the children of GOD.

_Fourthly_ and _Lastly_, I address myself to those who have received the Holy Ghost in all his sanctifying graces, and are almost ripe for glory.

Hail, happy saints! for your heaven is begun on earth: you have already received the first fruits of the Spirit, and are patiently waiting till that blessed change come, when your harvest shall be compleat. I see and admire you, though, alas! at so great a distance from you: your life, I know, is hid with CHRIST in GOD. You have comforts, you have meat to eat, which a sinful, carnal, ridiculing world knows nothing of. CHRIST’s yoke is now become easy to you, and his burden light. You have passed through the pangs of the new birth, and now rejoice that CHRIST JESUS is spiritually formed in your hearts. You know what it is to dwell in CHRIST, and CHRIST in you. Like _Jacob_’s ladder, although your bodies are on earth, yet your souls and hearts are in heaven: and by your faith and constant recollection, like the blessed angels, you do always behold the face of your Father which is in heaven.

I need not exhort you to press forward, for you know that in walking in the Spirit there is a great reward. Rather will I exhort you, in patience to possess your souls yet a little while, and JESUS CHRIST will deliver you from the burden of the flesh, and an abundant entrance shall be administered to you, into the eternal joy and uninterrupted felicity of his heavenly kingdom.

Which GOD of his infinite mercy grant, through JESUS CHRIST our LORD: To whom, with the Father, and the Holy Ghost, three Persons and one GOD, be ascribed all honour, power, and glory, for ever and ever.

SERMON XLIII.

The Almost Christian.

ACTS xxvi. 28.

_Almost thou persuadest me to be a Christian._

THESE words contain the ingenuous confession of king _Agrippa_; which having some reference to, it may not be improper to relate the substance of the preceding verses, with which the words are so closely connected.

The chapter, out of which the text is taken, contains an admirable account which the great St. _Paul_ gave of his wonderful conversion from Judaism to Christianity, when he was called to make his defence before _Festus_, a _Gentile_ governor, and king _Agrippa_. Our blessed LORD had long since foretold, that when the Son of man should be lifted up, “his disciples should be brought before kings and rulers, for his name’s sake, for a testimony unto them.” And very good was the design of infinite wisdom in thus ordaining it; for Christianity being, from the beginning, a doctrine of the Cross, the princes and rulers of the earth thought themselves too high to be instructed by such mean teachers, or too happy to be disturbed by such unwelcome truths; and therefore would have always continued strangers to JESUS CHRIST, and him crucified, had not the apostles, by being arraigned before them, gained opportunities of preaching to them “JESUS and the resurrection.” St. _Paul_ knew full well that this was the main reason, why his blessed Master permitted his enemies at this time to arraign him at a public bar; and therefore, in compliance with the divine will, thinks it not sufficient, barely to make his defence, but endeavours at the same time to convert his judges. And this he did with such demonstration of the spirit, and of power, that _Festus_, unwilling to be convinced by the strongest evidence, cries out with a loud voice, “_Paul_, much learning doth make thee mad.” To which the brave apostle (like a true follower of the holy JESUS) meekly replies, “I am not mad, most noble _Festus_, but speak forth the words of truth and soberness.” But in all probability, seeing king _Agrippa_ more affected with his discourse, and observing in him an inclination to know the truth, he applies himself more particularly to him. “The king knoweth of these things; before whom also I speak freely; for I am persuaded that none of these things are hidden from him.” And then, that if possible he might complete his wished-for conversion, he with an inimitable strain of oratory, addresses himself still more closely, “King _Agrippa_, believest thou the prophets? I know that thou believest them.” At which the passions of the king began to work so strongly, that he was obliged in open court, to own himself affected by the prisoner’s preaching, and ingenuously to cry out, “_Paul_, almost thou persuadest me to be a Christian.”

Which words, taken with the context, afford us a lively representation of the different reception, which the doctrine of CHRIST’s ministers, who come in the power and spirit of St. _Paul_, meets with now-a-days in the minds of men. For notwithstanding they, like this great apostle, “speak forth the words of truth and soberness;” and with such energy and power, that all their adversaries cannot justly gainsay or resist; yet, too many, with the noble _Festus_ before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to the doctrine, in order to excuse themselves, cry out, that “much learning, much study, or, what is more unaccountable, much piety, hath made them mad.” And though, blessed be GOD! all do not thus disbelieve our report; yet amongst those who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who arrive at any higher degree of piety than that of _Agrippa_, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state. And therefore, from the words of the text, shall endeavour to shew these three things:

_First_, What is meant by an almost christian.

_Secondly_, What are the chief reasons, why so many are no more than almost christians.

_Thirdly_, I shall consider the ineffectualness, danger, absurdity, and uneasiness which attends those who are but almost christians; and then conclude with a general exhortation, to set all upon striving not only to be almost, but altogether christians.

I. And, _First_, I am to consider what is meant by an almost christian.

An almost christian, if we consider him in respect to his duty to GOD, is one that halts between two opinions; that wavers between CHRIST and the world; that would reconcile GOD and _Mammon_, light and darkness, CHRIST and _Belial_. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that “GOD’s will may be done on earth, as it is in heaven.” But notwithstanding, he is very partial in his obedience, and fondly hopes that GOD will not be extreme to mark every thing that he wilfully does amiss; though an inspired apostle has told him, that “he who offends in one point is guilty of all.” But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like _Pharaoh_’s lean kine, he is never the better, but rather the worse for them.

If you consider him in respect to his neighbour, he is one that is strictly just to all; but then this does not proceed from any love to GOD or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that “the unprofitable servant was cast into outer darkness,” and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, cloathing the naked, and relieving the ♦hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that JESUS CHRIST, in the 25th chapter of St. _Matthew_, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, “When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left-hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye cloathed me not; sick and in prison, and ye visited me not. Then shall they also say, LORD, when saw we thee an hungred, or a-thirst, or a stranger, or naked, or sick, of in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment.” I thought proper to give you this whole passage of scripture at large, because our Saviour lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of christians, one should be tempted to think there were no such verses in the Bible.

♦ “hungary” replaced with “hungry”

But to proceed in the character of an _almost christian_: If we consider him in respect of himself; as we said he was strictly honest to his neighbour, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love. It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of GOD, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no _christian self-denial_. He cannot think our Saviour to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of GOD: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil’s part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that “he suffers not himself to enter into the kingdom of GOD, and those that are entering in he hinders.”

Thus lives the almost christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, too near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves “to be not only almost, but altogether christians.”

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a christian country, yet they know not what christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of JESUS CHRIST, an union of the soul with GOD; which the apostle expresses by saying, “He that is joined to the LORD is one spirit.” Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in JESUS CHRIST, confess themselves quite ignorant of the matter, and cry out with _Nicodemus_, “How can this thing be?” And no wonder then, that so many are only almost christians, when so many know not what christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether christians.

2. A second reason that may be assigned why so many are no more than almost christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for JESUS CHRIST; but then, like _Nicodemus_, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the _Jews_: they have a mind to see JESUS, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by these with whom they used to sit at meat. But well did our Saviour prophesy of such persons, “How can ye love me, who receive honour one of another?” Alas! have they never read, that “the friendship of this world is enmity with GOD;” and that our LORD himself has threatened, “Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?” No wonder that so many are no more than almost christians, since so many “love the praise of men more than the honour which cometh of GOD.”

3. A third reason why so many are no more than almost christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed LORD, and kneeling before him, enquired “what he must do to inherit eternal life;” to whom our blessed Master replied, “Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal:” To which the young man replied, “All these have I kept from my youth.” But when our LORD proceeded to tell him, “Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!” Poor youth! he had a good mind to be a christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expence than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed LORD in public, and kneel before him in private, and enquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self-enjoyment of riches, and forsake all in affection to follow him, they cry, “The LORD pardon us in this thing! We pray thee, have us excused.”

But is heaven so small a trifle in men’s esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behaviour may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of JESUS CHRIST, if parting with their money would make them so; but when they are told that our blessed LORD has said, “Whosoever will come after him must deny himself;” like the pitiable young man before-mentioned, “they go away sorrowful:” for they have too great a love for sensual pleasures. They will perhaps send for the ministers of CHRIST, as _Herod_ did for _John_, and hear them gladly: but touch them in their _Herodias_, tell them they must part with such or such a darling pleasure; and with wicked _Ahab_ they cry out, “Hast thou found us, O our enemy?” Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them “cut off a right-hand, or pluck out a right-eye.” They cannot think our blessed LORD requires so much at their hands, though an inspired apostle has commanded us to “mortify our members which are upon earth.” And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to “keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!”

But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether christians.

5. The fifth and last reason I shall assign why so many are only almost christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper. They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see JESUS with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like _Jonah_’s gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so “returned like the dog to his vomit, or like the sow that was washed to her wallowing in the mire!”

But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, “if any man draw back, my soul shall have no pleasure in him:” And again, “It is impossible (that is, exceeding difficult at least) for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance.” But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper, (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether christians.

III. Proceed we now to the third general thing proposed, namely, to consider the folly of being no more than an almost christian.

1. And the _first_ proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. GOD requires us “to love him with all our hearts, with all our souls, and with all our strength.” He loves us too well to admit any rival; because, so far as our hearts are empty of GOD, so far must they be unhappy. The devil, indeed, like the false mother that came before _Solomon_, would have our hearts divided, as she would have had the child; but GOD, like the true mother, will have all or none. “My Son, give me thy heart,” thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but GOD at the great day will strike them dead, (as he did _Ananias_ and _Sapphira_ by the mouth of his servant _Peter_) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow-creatures for a while; but he that enabled _Elijah_ to cry out, “Come in thou wife of _Jeroboam_,” when she came disguised to enquire about her sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, _secondly_, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost christian is one of the most hurtful creatures in the world: he is a wolf in sheep’s cloathing: he is one of those false prophets, our blessed LORD bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, “enter not into the kingdom of GOD themselves, and those that are entering in they hinder.” These, these are the men that turn the world into a lukewarm _Laodicean_ spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of CHRIST, than infidels themselves: for of an unbeliever every one will be aware; but an almost christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, _thirdly_, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our LORD and Master JESUS CHRIST. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Saviour, when we will not endeavour sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of JESUS CHRIST, and yet wilt not give thyself wholly to him. But shall we deal with GOD our Maker in a manner we would not be dealt with by a man like ourselves? GOD forbid! No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not only almost, but altogether christians. O let us scorn all base and treacherous treatment of our King and Saviour, of our GOD and Creator. Let us not take some pains all our lives to go to heaven, and yet plunge ourselves into hell at last. Let us give to GOD our whole hearts, and no longer halt between two opinions: if the world be GOD, let us serve that; if pleasure be a GOD, let us serve that; but if the LORD he be GOD, let us, O let us serve him alone. Alas! why, why should we stand out any longer? Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to GOD. Alas! what are we afraid of? Is not GOD able to reward our entire obedience? If he is, as the almost christian’s lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas! this, my brethren, is delusion all over: for what is it but this _half piety_, this wavering between GOD and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They chuse just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to GOD, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of GOD, which even in this life passes all understanding, and which they were entire strangers to before. It is true, if we will devote ourselves entirely to GOD, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of GOD: and when that has once enlarged our hearts, we shall, like _Jacob_ when he served for his beloved _Rachel_, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of GOD even in this life: but when once we throw off these bodies, and our souls are filled with all the fulness of GOD, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to GOD; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying GOD. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of GOD. O! do but always think and act thus, and you will no longer be labouring to compound matters between GOD and the world; but, on the contrary, be daily endeavouring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that GOD, in whose presence there is fulness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!

SERMON XLIV.

CHRIST the Believer’s Wisdom, Righteousness, Sanctification, and Redemption.

1 CORINTHIANS i. 30.

_But of him are ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, sanctification, and redemption._

OF all the verses in the book of GOD, this which I have now read to you, is, I believe, one of the most comprehensive: What glad tidings does it bring to believers! what precious privileges are they herein invested with! how are they here led to the fountain of them all, I mean, the love, the everlasting love of GOD the Father! “Of him are ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, sanctification, and redemption.”

Without referring you to the context, I shall from the words,

_First_, Point out to you the fountain, from which all those blessings flow, that the elect of GOD partake of in JESUS CHRIST, “who of GOD is made unto us.” And,

_Secondly_, I shall consider what these blessings are, “wisdom, righteousness, sanctification, and redemption.”

_First_, I would point out to you the fountain from which all those blessings flow, that the elect of GOD partake of in JESUS, “who of GOD is made unto us,” the Father, he it is who is spoken of here. Not as though JESUS CHRIST was not GOD also; but GOD the Father is the fountain of the Deity; and, if we consider JESUS CHRIST acting as Mediator, GOD the Father is greater than he; there was an eternal contract between the Father and the Son: “I have made a covenant with my chosen, and I have sworn unto _David_ my servant;” now _David_ was a type of CHRIST, with whom the Father made a covenant, that if he would obey and suffer, and make himself a sacrifice for sin, he should “see his seed, he should prolong his days, and the pleasure of the LORD should prosper in his hands.” This compact our LORD refers to, in that glorious prayer recorded in the 17th chapter of _John_; and therefore he prays for, or rather demands with a full assurance, all that were given to him by the Father: “Father, I will that they also whom thou hast given me, be with me where I am.” For this same reason the apostle breaks out into praises of GOD, even the Father of our LORD JESUS CHRIST; for he loved the elect with an everlasting love, or, as our LORD expresses it, “before the foundation of the world;” and therefore, to shew them to whom they were beholden for their salvation, our LORD, in the 25th of _Matthew_, represents himself, saying, “Come, ye blessed children of my Father, receive the kingdom prepared for you from the foundation of the world.” And thus, in reply to the mother of _Zebedee_’s children, he says, “It is not mine to give, but it shall be given to them, for whom it is prepared, of the Father.” The apostle therefore, when here speaking of the christian’s privileges, lest they should sacrifice to their own drag, or think their salvation was owing to their own faithfulness, or improvement of their own free-will, reminds them to look back on the everlasting love of GOD the Father; “who of GOD is made unto us, &c.”

Would to GOD, this point of doctrine was considered more, and people were more studious of the covenant of redemption between the Father and the Son! we should not then have so much disputing against the doctrine of election, or hear it condemned (even by good men) as a doctrine of devils. For my own part, I cannot see how true humbleness of mind can be attained without a knowledge of it; and though I will not say, that every one who denies election is a bad man, yet I will say, with that sweet singer, Mr. _Trail_, it is a very bad sign: such a one, whoever he be, I think cannot truly know himself: for, if we deny election, we must, partly at least, glory in ourselves; but our redemption is so ordered, that no flesh should glory in the divine presence; and hence it is, that the pride of man opposes this doctrine, because according to this doctrine, and no other, “he that glories, must glory only in the LORD.” But what shall I say? Election is a mystery that shines with such resplendent brightness, that, to make use of the words of one who has drank deeply of electing love, it dazzles the weak eyes even of some of GOD’s dear children; however, though they know it not, all the blessings they receive, all the privileges they do or will enjoy, through JESUS CHRIST, flow from the everlasting love of GOD the Father: “But of him are you in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, sanctification, and redemption.”

_Secondly_, I come to shew what these blessings are, which are here, through CHRIST, made over to the elect. And

1. _First_, CHRIST is made to them _wisdom_; but wherein does true wisdom consist? Was I to ask some of you, perhaps you would say, in indulging the lust of the flesh, and saying to your souls, eat, drink, and be merry; but this is only the wisdom of brutes; they have as good a gust and relish for sensual pleasures, as the greatest epicure on earth. Others would tell me, true wisdom consisted in adding house to house, and field to field, and calling lands after their own names; but this cannot be true wisdom; for riches often take to themselves wings, and fly away, like an eagle towards heaven. Even wisdom itself assures us, “that a man’s life doth not consist in the abundance of the things which he possesses;” vanity, vanity, all these things are vanity; for, if riches leave not the owner, the owners must soon leave them; “for rich men must also die, and leave their riches for others;” their riches cannot procure them redemption from the grave, whither we are all hastening apace.

But perhaps you despise riches and pleasure, and therefore place wisdom in the knowledge of books: but it is possible for you to tell the numbers of the stars, and call them all by their names, and yet be mere fools; learned men are not always wise; nay, our common learning, so much cried up, makes men only so many accomplished fools; to keep you therefore no longer in suspense, and withal to humble you, I will send you to an heathen to school, to learn what true wisdom is: “Know thyself,” was a saying of one of the wise men of _Greece_; this is certainly true wisdom, and this is that wisdom spoken of in the text, and which JESUS CHRIST is made to all elect sinners; they are made to know themselves, so as not to think more highly of themselves than they ought to think. Before they were darkness, now they are light in the LORD; and in that light they see their own darkness; they now bewail themselves as fallen creatures by nature, dead in trespasses and sins, sons and heirs of hell, and children of wrath; they now see that all their righteousnesses are but as filthy rags; that there is no health in their souls; that they are poor and miserable, blind and naked; and that there is no name given under heaven, whereby they can be saved, but that of JESUS CHRIST. They see the necessity of closing with a Saviour; and behold the wisdom of GOD in appointing him to be a Saviour; they are also made willing to accept of salvation upon our LORD’s own terms, and to receive him as their all in all: thus CHRIST is made to them wisdom.

2. _Secondly_, _Righteousness_. “Who of GOD is made unto us, wisdom, righteousness;” CHRIST’s whole personal righteousness is made over to, and accounted theirs. Being enabled to lay hold on CHRIST by faith, GOD the Father blots out their transgressions, as with a thick cloud; their sins, and their iniquities he remembers no more; they are made the righteousness of GOD in CHRIST JESUS, “who is the end of the law for righteousness to every one that believeth.” In one sense, GOD now sees no sin in them; the whole covenant of works is fulfilled in them; they are actually justified, acquitted, and looked upon as righteous in the sight of GOD; they are perfectly accepted in the beloved; they are compleat in him; the flaming sword of GOD’s wrath, which before moved every way, is now removed, and free access given to the tree of life; they are enabled to reach out the arm of faith, and pluck, and live for evermore. Hence it is that the apostle, under a sense of this blessed privilege, breaks out into this triumphant language; “It is CHRIST that justifies, who is he that condemns?” Does sin condemn? CHRIST’s righteousness delivers believers from the guilt of it: CHRIST is their Saviour, and is become a propitiation for their sins: who therefore shall lay any thing to the charge of GOD’s elect? Does the law condemn? By having CHRIST’s righteousness imputed to them, they are dead to the law, as a covenant of works; CHRIST has fulfilled it for them, and in their stead. Does death threaten them? they need not fear: the sting of death is sin, the strength of sin is the law; but GOD has given them the victory, by imputing to them the righteousness of the LORD JESUS.

And what a privilege is here! Well might the angels at the birth of CHRIST, say to the humble shepherds, “Behold, I bring you glad tidings of great joy;” unto you that believe in CHRIST, “a Saviour is born.” And well may angels rejoice at the conversion of poor sinners: for the LORD is their righteousness; they have peace with GOD, through faith in CHRIST’s blood, and shall never enter into condemnation. O believers! (for this discourse is intended in a special manner for you) lift up your heads; “Rejoice in the LORD always; again I say, rejoice.” CHRIST is made to you of GOD righteousness, what then should you fear? you are made the righteousness of GOD in him; you may be called, “The LORD our righteousness.” Of what then should you be afraid? what shall separate you henceforward, from the love of CHRIST? “shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No, I am persuaded, neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate you from the love of GOD, which is in CHRIST JESUS our LORD,” who of GOD is made unto you righteousness.

This is a glorious privilege, but this is only the beginning of the happiness of believers: For

3. _Thirdly_, CHRIST is not only made to them righteousness, but _sanctification_; by sanctification, I do not mean a bare hypocritical attendance on outward ordinances, though rightly-informed christians will think it their duty and privilege constantly to attend on all outward ordinances. Nor do I mean by sanctification, a bare outward reformation, and a few transient convictions, or a little legal sorrow; for all this an unsanctified man may have; but, by sanctification, I mean a total renovation of the whole man; by the righteousness of CHRIST, believers become legally, by sanctification they are made spiritually, alive; by one they are entitled to, by the other they are made meet for, glory. They are sanctified, therefore, throughout, in spirit, soul and body.

Their understandings, which were before dark, now become light in the LORD; and their wills, before contrary to, now become one with, the will of GOD: their affections are now set on things above; their memory is now filled with divine things; their natural consciences are now enlightened; their members, which were before instruments of uncleanness, and of iniquity unto iniquity, are now instruments of righteousness and true holiness; in short, they are new creatures; “old things are passed away, all things are become new,” in their hearts; sin has now no longer dominion over them; they are freed from the power, though not the indwelling and being, of it; they are holy both in heart and life, in all manner of conversation; they are made partakers of a divine nature; and from JESUS CHRIST, they receive grace for grace; and every grace that is in CHRIST, is copied and transcribed into their souls; they are transformed into his likeness; he is formed within them; they dwell in him, and he in them; they are led by the Spirit, and bring forth the fruits thereof; they know that CHRIST is their _Emmanuel_, GOD with and in them; they are living temples of the Holy Ghost. And therefore, being a holy habitation unto the LORD, the whole trinity dwells and walks in them; even here, they sit together with CHRIST in heavenly places, and are vitally united to him, their head, by a living faith; their Redeemer, their Maker, is their husband; they are flesh of his flesh, bone of his bone; they talk, they walk with him, as a man talketh and walketh with his friend; in short, they are one with CHRIST, even as JESUS CHRIST and the Father are one.

Thus is CHRIST made to believers sanctification. And O what a privilege is this! to be changed from beasts into saints, and from a devilish, to be made partakers of a divine nature; to be translated from the kingdom of Satan, into the kingdom of GOD’s dear Son! to put off the old man, which is corrupt, and to put on the new man, which is created after GOD, in righteousness and true holiness. O what an unspeakable blessing is this! I almost stand amazed at the contemplation thereof. Well might the apostle exhort believers to rejoice in the LORD; indeed they have reason always to rejoice, yea, to rejoice on a dying bed; for the kingdom of GOD is in them; they are changed from glory to glory, even by the Spirit of the LORD: well may this be a mystery to the natural, for it is a mystery even to the spiritual man himself, a mystery which he cannot fathom. Does it not often dazzle your eyes, O ye children of GOD, to look at your own brightness, when the candle of the LORD shines out, and your Redeemer lifts up the light of his blessed countenance upon your souls? Are not you astonished, when you feel the love of GOD shed abroad in your hearts, by the Holy Ghost, and GOD holds out the golden sceptre of his mercy, and bids you ask what you will, and it shall be given you? Does not that peace of GOD, which keeps and rules your hearts, surpass the utmost limits of your understandings? and is not the joy you feel unspeakable? is it not full of glory? I am persuaded it is; and in your secret communion, when the LORD’s love flows in upon your souls, you are as it were swallowed up in, or, to use the apostle’s phrase, “filled with all the fulness of GOD.” Are not you ready to cry out with _Solomon_, “And will the LORD, indeed, dwell thus with men!” How is it that we should be thus thy sons and daughters, O LORD GOD Almighty!

If you are children of GOD, and know what it is to have fellowship with the Father and the Son; if you walk by faith, and not by sight; I am assured this is frequently the language of your hearts.

But look forward, and see an unbounded prospect of eternal happiness lying before thee, O believer! what thou hast already received, are only the first-fruits, like the cluster of grapes brought out of the land of _Canaan_; only an earnest and pledge of yet infinitely better things to come: the harvest is to follow; thy grace is hereafter to be swallowed up in glory. Thy great _Joshua_, and merciful high Priest, shall administer an abundant entrance to thee into the land of promise, that rest which awaits the children of GOD: For CHRIST is not only made to believers, wisdom, righteousness, and sanctification, but also _redemption_.

But, before we enter upon the explanation and contemplation of this privilege,

_First_, Learn hence the great mistake of those writers, and clergy, who, notwithstanding they talk of sanctification and inward holiness (as indeed sometimes they do, though in a very loose and superficial manner) yet they generally make it the _cause_, whereas they should consider it as the _effect_, of our justification. “Of him are ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, (and then) sanctification.” For CHRIST’s righteousness, or that which CHRIST has done in our stead without us, is the sole cause of our acceptance in the sight of GOD, and of all holiness wrought in us: to this, and not to the light within, or any thing wrought within, should poor sinners seek for justification in the sight of GOD: for the sake of CHRIST’s righteousness alone, and not any thing wrought in us, does GOD look favourably upon us; our sanctification at best, in this life, is not compleat: though we are delivered from the power, we are not freed from the in-being of sin; but not only the dominion, but the in-being of sin, is forbidden by the perfect law of GOD: for it is not said, thou shalt not give way to lust, but, “thou shalt not lust.” So that whilst the principle of lust remains in the least degree in our hearts, though we are otherwise never so holy, yet we cannot, on account of that, hope for acceptance with GOD. We must first, therefore, look for a righteousness without us, even the righteousness of our LORD JESUS CHRIST: for this reason the apostle mentions it, and puts it before sanctification in the words of the text. And whosoever teacheth any other doctrine, doth not preach the truth as it is in JESUS.

_Secondly_, From hence also, the Antinomians and formal hypocrites may be confuted, who talk of CHRIST without, but know nothing, experimentally, of a work of sanctification wrought within them. Whatever they may pretend to, since CHRIST is not in them, the LORD is not their righteousness, and they have no well-grounded hope of glory: for though sanctification is not the cause, yet it is the effect of our acceptance with GOD; “Who of GOD is made unto us righteousness and sanctification.” He therefore, that is really in CHRIST, is a new creature; it is not going back to a covenant of works, to look into our hearts, and, seeing that they are changed and renewed, from thence form a comfortable and well-grounded assurance of the safety of our states: no, but this is what we are directed to in scripture; by our bringing forth the fruits, we are to judge whether or no we ever did truly partake of the Spirit of GOD. “We know, (says _John_) that we are passed from death unto life, because we love the brethren.” And however we may talk of CHRIST’s righteousness, and exclaim against legal preachers; yet, if we are not holy in heart and life, if we are not sanctified and renewed by the Spirit in our minds, we are self-deceivers, we are only formal hypocrites: for we must not put asunder what GOD has joined together; we must keep the medium between the two extremes; not insist so much on the one hand upon CHRIST without, as to exclude CHRIST within, as an evidence of our being his, and as a preparation for future happiness; nor, on the other hand, so depend on inherent righteousness or holiness wrought in us, as to exclude the righteousness of JESUS CHRIST without us. But

4. _Fourthly_, Let us now go on, and take a view of the other link, or rather the end, of the believer’s golden chain of privileges, _redemption_. But we must look very high; for the top of it, like _Jacob_’s ladder, reaches heaven, where all believers will ascend, and be placed at the right-hand of GOD. “Who of GOD is made unto us, wisdom, righteousness, sanctification, and _redemption_.”

This is a golden chain indeed! and, what is best of all, not one link can ever be broken asunder from another. Was there no other text in the book of GOD, this single one sufficiently proves the final perseverance of true believers: for never did GOD yet justify a man, whom he did not sanctify; nor sanctify one, whom he did not compleatly redeem and glorify; no; as for GOD, his way, his work, is perfect; he always carried on and finished the work he begun; thus it was in the first, so it is in the new creation; when GOD says, “Let there be light,” there is light, that shines more and more unto the perfect day, when believers enter into their eternal rest, as GOD entered into his. Those whom GOD has justified, he has in effect glorified: for as a man’s worthiness was not the cause of GOD’s giving him CHRIST’s righteousness, so neither shall his unworthiness be a cause of his taking it away; GOD’s gifts and callings are without repentance; and I cannot think, they are clear in the notion of CHRIST’s righteousness, who deny the final perseverance of the saints; I fear, they understand justification in that low sense, which I understood it in a few years ago, as implying no more than remission of sins: but it not only signifies remission of sins past, but also a _fœderal right_ to all good things to come. If GOD has given us his only Son, how shall he not with him freely give us all things? Therefore, the apostle, after he says, “Who of GOD is made unto us righteousness,” does not say, perhaps he may be made to us sanctification and redemption; but, “he is made:” for there is an eternal, indissoluble connection between these blessed privileges. As the obedience of CHRIST is imputed to believers, so his perseverance in that obedience is to be imputed to them also: and it argues great ignorance of the covenant of grace and redemption, to object against it.

By the word _redemption_, we are to understand, not only a compleat deliverance from all evil, but also a full enjoyment of all good both in body and soul: I say, both in body and soul; for the LORD is also for the body; the bodies of the saints in this life are temples of the Holy Ghost; GOD makes a covenant with the dust of believers; after death, though worms destroy them, yet, even in their flesh shall they see GOD. I fear, indeed, there are some _Sadducees_ in our days, or at least heretics, who say, either, that there is no resurrection of the body, or that the resurrection is past already, namely, in our regeneration: Hence it is, that our LORD’s coming in the flesh, at the day of judgment, is denied; and consequently, we must throw aside the sacrament of the LORD’s supper. For why should we remember the LORD’s death until he comes to judgment, when he is already come to judge our hearts, and will not come a second time? but all this is only the reasoning of unlearned, unstable men, who certainly know not what they say, nor whereof they affirm. That we must follow our LORD in the regeneration, be partakers of a new birth, and that CHRIST must come into our hearts, we freely confess; and we hope, when speaking of these things, we speak no more than what we know and feel: but then it is plain, that JESUS CHRIST will come, hereafter, to judgment, and that he ascended into heaven with the body which he had here on earth; for says he, after his resurrection, “Handle me, and see; a spirit has not flesh and bones, as you see me have.” And it is plain, that CHRIST’s resurrection was an earnest of ours: for says the apostle, “CHRIST is risen from the dead, and become the first-fruits of them that sleep;” and as in _Adam_ all die, and are subject to mortality; so all that are in CHRIST, the second _Adam_, who represented believers as their fœderal head, shall certainly be made alive, or rise again with their bodies at the last day.

Here then, O believers! is one, though the lowest, degree of that redemption which you are to be partakers of hereafter; I mean, the redemption of your bodies: for this corruptible must put on incorruption, this mortal must put on immortality. Your bodies, as well as souls, were given to JESUS CHRIST by the Father; they have been companions in watching, and fasting, and praying: your bodies therefore, as well as souls, shall JESUS CHRIST raise up at the last day. Fear not, therefore, O believers, to look into the grave; for to you it is no other than a consecrated dormitory, where your bodies shall sleep quietly until the morning of the resurrection; when the voice of the archangel shall sound, and the trump of GOD give the general alarm, “Arise ye dead, and come to judgment;” earth, air, fire, water, shall give up your scattered atoms, and both in body and soul shall you be ever with the LORD. I doubt not, but many of you are groaning under crazy bodies, and complain often that the mortal body weighs down the immortal soul; at least this is my case; but let us have a little patience, and we shall be delivered from our earthly prisons; ere long, these tabernacles of clay shall be dissolved, and we shall be clothed with our house which is from heaven; hereafter, our bodies shall be spiritualized, and shall be so far from hindering our souls through weakness, that they shall become strong; so strong, as to bear up under an exceeding and eternal weight of glory; others again may have deformed bodies, emaciated also with sickness, and worn out with labour and age; but wait a little, until your blessed change by death comes; then your bodies shall be renewed and made glorious, like unto CHRIST’s glorious body: of which we may form some faint idea, from the account given us of our LORD’s transfiguration on the mount, when it is said, “His raiment became bright and glistering, and his face brighter than the sun.” Well then may a believer break out in the apostle’s triumphant language, “O death, where is thy sting! O grave, where is thy victory!”

But what is the redemption of the body, in comparison of the redemption of the better part, our souls? I must, therefore, say to you believers, as the angel said to _John_, “Come up higher,” and let us take as clear a view as we can, at such a distance, of the redemption CHRIST has purchased for, and will shortly put you in actual possession of. Already you are justified, already you are sanctified, and thereby freed from the guilt and dominion of sin: but, as I have observed, the being and indwelling of sin yet remains in you; GOD sees it proper to leave some _Amalekites_ in the land, to keep his _Israel_ in action. The most perfect christian, I am persuaded, must agree, according to one of our articles, “That the corruption of nature remains even in the regenerate; that the flesh lusteth always against the spirit, and the spirit against the flesh.” So that believers cannot do things for GOD with that perfection they desire; this grieves their righteous souls day by day, and, with the holy apostle, makes them cry out, “Who shall deliver us from the body of this death!” I thank GOD, our LORD JESUS CHRIST will, but not compleatly before the day of our dissolution; then will the very being of sin be destroyed, and an eternal stop put to inbred, indwelling corruption. And is not this a great redemption? I am sure believers esteem it so: for there is nothing grieves the heart of a child of GOD so much, as the remains of indwelling sin. Again, believers are often in heaviness through manifold temptations; GOD sees that it is needful and good for them so to be; and though they may be highly favoured, and wrapt up in communion with GOD, even to the third heavens; yet a messenger of Satan is often sent to buffet them, lest they should be puffed up with the abundance of revelations. But be not weary, be not faint in your minds: the time of your compleat redemption draweth nigh. In heaven the wicked one shall cease from troubling you, and your weary souls shall enjoy an everlasting rest; his fiery darts cannot reach those blissful regions: Satan will never come any more to appear with, disturb, or accuse the sons of GOD, when once the LORD JESUS CHRIST shuts the door. Your righteous souls are now grieved, day by day, at the ungodly conversation of the wicked; tares now grow up among the wheat; wolves come in sheeps clothing: but the redemption spoken of in the text, will free your souls from all anxiety on these accounts; hereafter you shall enjoy a perfect communion of saints; nothing that is unholy or unsanctified shall enter into the Holy of holies, which is prepared for you above: this, and all manner of evil whatsoever, you shall be delivered from, when your redemption is hereafter made compleat in heaven; not only so, but you shall enter into the full enjoyment of all good. It is true, all saints will not have the same degree of happiness, but all will be as happy as their hearts can desire. Believers, you shall judge the evil, and familiarly converse with good, angels: you shall sit down with _Abraham_, _Isaac_, _Jacob_, and all the spirits of just men made perfect; and, to sum up all your happiness in one word, you shall see GOD the Father, Son, and Holy Ghost; and, by seeing GOD, be more and more like unto him, and pass from glory to glory, even to all eternity.

But I must stop: the glories of the upper world croud in so fast upon my soul, that I am lost in the contemplation of them. Brethren, the redemption spoken of is unutterable; we cannot here find it out; eye hath not seen, nor ear heard, nor has it entered into the hearts of the most holy men living, to conceive how great it is. Was I to entertain you whole ages with an account of it, when you come to heaven, you must say, with the Queen of _Sheba_, “Not half, no, not one thousandth part was told us.” All we can do here, is to go upon mount _Pisgah_, and by the eye of faith, take a distant view of the promised land: We may see it, as _Abraham_ did CHRIST, afar off, and rejoice in it; but here we only know in part. Blessed be GOD, there is a time coming, when we shall know GOD, even as we are known, and GOD be all in all. LORD JESUS, accomplish the number of thine elect! LORD JESUS, hasten thy kingdom!

And now, where are the scoffers of these last days, who count the lives of christians to be madness, and their end to be without honour? Unhappy men! you know not what you do. Were your eyes open, and had you senses to discern spiritual things, you would not speak all manner of evil against the children of GOD, but you would esteem them as the excellent ones of the earth, and envy their happiness: your souls would hunger and thirst after it: you also would become fools for CHRIST’s sake. You boast of wisdom; so did the philosophers of _Corinth_: but your wisdom is the foolishness of folly in the sight of GOD. What will your wisdom avail you, if it does not make you wise unto salvation? Can you, with all your wisdom, propose a more consistent scheme to build your hopes of salvation on, than what has been now laid before you? Can you, with all the strength of natural reason, find out a better way of acceptance with GOD, than by the righteousness of the LORD JESUS CHRIST? Is it right to think your own works can in any measure deserve or procure it? If not, Why will you not believe in him? Why will you not submit to his righteousness? Can you deny that you are fallen creatures? Do not you find that you are full of disorders, and that these disorders make you unhappy? Do not you find that you cannot change your own hearts? Have you not resolved many and many a time, and have not your corruptions yet dominion over you? Are you not bond-slaves to your lusts, and led captive by the devil at his will? Why then will you not come to CHRIST for sanctification? Do you not desire to die the death of the righteous, and that your future state may be like theirs? I am persuaded you cannot bear the thoughts of being annihilated, much less of being miserable for ever. Whatever you may pretend, if you speak truth, you must confess, that conscience breaks in upon you in your more sober intervals whether you will or not, and even constrains you to believe, that hell is no painted fire. And why then will you not come to CHRIST? He alone can procure you everlasting redemption. Haste, haste away to him, poor beguiled sinners. You lack wisdom; ask it of CHRIST. Who knows but he may give it you? He is able: for he is the wisdom of the Father; he is that wisdom which was from everlasting. You have no righteousness; away, therefore, to CHRIST: “He is the end of the law for righteousness to every one that believeth.” You are unholy; flee to the LORD JESUS: He is full of grace and truth; and of his fulness all may receive that believe in him. You are afraid to die; let this drive you to CHRIST: He has the keys of death and hell; in him is plenteous redemption; he alone can open the door which leads to everlasting life. Let not, therefore, the deceived reasoner boast any longer of his pretended reason. Whatever you may think, it is the most unreasonable thing in the world, not to believe on JESUS CHRIST, whom GOD hath sent. Why, why will you die? why will you not come unto him, that you may have life? “Ho! every one that thirsteth, come unto the waters of life and drink freely: come, buy without money and without price.” Were these blessed privileges in the text to be purchased with money, you might say, We are poor, and cannot buy: or, were they to be conferred only on sinners of such a rank or degree, then you might say, How can such sinners as we expect to be so highly favoured? But they are to be freely given of GOD to the worst of sinners. “To us,” says the Apostle; to me a persecutor, to you _Corinthians_, who were “unclean, drunkards, covetous persons, idolaters.” Therefore, each poor sinner may say then, Why not unto me? Has CHRIST but one blessing? What if he has blessed millions already, by turning them away from their iniquities; yet, he still continues the same: he lives for ever to make intercession, and therefore will bless you, even you also. Though, _Esau_ like, you have been prophane, and hitherto despised your heavenly Father’s birth-right; even now, if you believe, “CHRIST will be made to you of GOD, wisdom, righteousness, sanctification, and redemption.”

But I must turn again to believers, for whose instruction, as I observed before, this discourse was particularly intended. You see, brethren, partakers of the heavenly calling, what great blessings are treasured up for you in JESUS CHRIST your head, and what you are entitled to by believing on his name. Take heed, therefore, that ye walk worthy of the vocation wherewith ye are called. Think often how highly you are favoured; and remember, you have not chosen CHRIST, but CHRIST hath chosen you. Put on (as the elect of GOD) humbleness of mind, and glory, but let it be only in the LORD: for you have nothing but what you have received of GOD. By nature ye were as foolish, as legal, as unholy, and in as damnable a condition as others. Be pitiful, therefore, be courteous; and, as sanctification is a progressive work, beware of thinking you have already attained. Let him that is holy, be holy still; knowing, that he who is most pure in heart, shall hereafter enjoy the clearest vision of GOD. Let indwelling sin be your daily burden; and not only bewail and lament, but see that you subdue it daily by the power of divine grace; and look up to JESUS continually to be the finisher, as well as author of your faith. Build not on your own faithfulness, but on GOD’s unchangeablness. Take heed of thinking you stand by the power of your own freewill. The everlasting love of GOD the Father, must be your only hope and consolation: let this support you under all trials. Remember that GOD’s gifts and callings are without repentance; that CHRIST having once loved you, will love you to the end. Let this constrain you to obedience, and make you long and look for that blessed time, when he shall not only be your wisdom, and righteousness, and sanctification, but also compleat and everlasting redemption.

Glory be to GOD in the highest!

SERMON XLV.

The Knowledge of JESUS CHRIST the best Knowledge.

1 CORINTHIANS ii. 2.

_I determined not to know any thing among you, save JESUS CHRIST, and him crucified._

THE persons to whom these words were written, were the members of the church of _Corinth_; who, as appears by the foregoing chapter, were not only divided into different sects, by one saying, “I am of _Paul_, and another, I am of _Apollos_;” but also had many amongst them, who were so full of the wisdom of this world, and so wise in their own eyes, that they set at nought the simplicity of the gospel, and accounted the Apostle’s preaching foolishness.

Never had the Apostle more need of the wisdom of the serpent, mingled with the innocency of the dove, than now. What is the sum of all his wisdom? he tells them, in the words of the text, “I determined not to know any thing amongst you, save JESUS CHRIST, and him crucified.”

A resolution this, worthy of the great St. _Paul_; and no less worthy, no less necessary for every minister, and every disciple of CHRIST, to make always, even unto the end of the world.

In the following discourse, I shall,

_First_, Explain what is meant by “not knowing any thing, save JESUS CHRIST, and him crucified.”

_Secondly_, Give some reasons why every christian should determine not to know any thing else. And

_Thirdly_, Conclude with a general exhortation to put this determination into practice.

_First_, I am to explain what is meant by “not knowing any thing, save JESUS CHRIST, and him crucified.”

By JESUS CHRIST, we are to understand the eternal Son of GOD. He is called JESUS, a Saviour, because he was to save us from the guilt and power of our sins; and, like _Joshua_, by whom he was remarkably typified, to lead GOD’s spiritual _Israel_ through the wilderness of this world, to the heavenly _Canaan_, the promised inheritance of the children of GOD.

He is called _Christ_, which signifies anointed, because he was anointed by the Holy Ghost at his baptism, to be a prophet to instruct, a priest to make an atonement for, and a king to govern and protect his church. And he was crucified, or hung (O stupendous love!) till he was dead upon the cross, that he might become a curse for us: for it is written, “Cursed is every man that hangeth upon a tree.”

The foundation or first cause of his suffering, was our fall in _Adam_; in whom, as the living oracles of GOD declare, “We all died;” his sin was imputed to us all. It pleased GOD, after he had spoken the world into being, to create man after his own divine image, to breathe into him the breath of life, and to place him as our representative in the garden of _Eden_.

But he being left to his own free will, did eat of the forbidden fruit, notwithstanding GOD had told him, “The day in which he eat thereof, he should surely die;” and thereby he, with his whole posterity, in whose name he acted, became liable to the wrath of GOD, and sunk into a spiritual death.

But behold the goodness, as well as the severity of GOD! For no sooner had man been convicted as a sinner, but lo! a Saviour is revealed to him, under the character of the _seed of the woman_: the merits of whose sacrifice were then immediately to take place, and who should, in the fulness of time, by suffering death, satisfy for the guilt we had contracted; by obeying the whole moral law, work out for us an everlasting righteousness; and by becoming a principle of new life in us, destroy the power of the devil, and thereby restore us to a better state than that in which we were at first created.

This is the plain scriptural account of that mystery of godliness, GOD manifested in the flesh; and to this our own hearts, unless blinded by the god of this world, cannot but yield an immediate assent.

For, let us but search our own hearts, and ask ourselves, if we could create our own children, whether or not we would not create them with a less mixture of good and evil, than we find in ourselves? Supposing GOD then only to have our goodness, he could not, at first, make us so sinful, so polluted as we are. But supposing him to be as he is, infinitely good, or goodness itself, then it is absolutely impossible that he should create any thing but what is like himself, perfect, entire, lacking nothing. Man then could not come out of the hands of his Maker, so miserably blind and naked, with such a mixture of the beast and devil, as he finds now in himself, but must have fallen from what he was; and as it does not suit with the goodness and justness of GOD, to punish the whole race of mankind with these disorders merely for nothing; and since men bring these disorders into the world with them; it follows, that as they could not sin themselves, being yet unborn, some other man’s sin must have been imputed to them; from whence, as from a fountain, all these evils flow.

I know this doctrine of our _original sin_, or fall in _Adam_, is esteemed foolishness by the wise disputer of this world, who will reply, How does it suit the goodness of GOD, to impute one man’s sin to an innocent posterity? But has it not been proved to a demonstration, that it is so? And therefore, supposing we cannot reconcile it to our shallow comprehensions, that is no argument at all: for if it appears that GOD has done a thing, we may be sure it is right, whether we can see the reasons for it or not.

But this is entirely cleared up by what was said before, that no sooner was the sin imputed, but a CHRIST was revealed; and this CHRIST, this GOD incarnate, who was conceived by the Holy Ghost, that he might be freed from the guilt of our original sin; who was born of the Virgin _Mary_, that he might be the seed of the woman only; who suffered under _Pontius Pilate_, a _Gentile_ governor, to fulfil these prophecies, which signified what death he should die: This same JESUS, who was crucified in weakness, but raised in power, is that divine person, that _Emmanuel_, that GOD with us, whom we preach, in whom ye believe, and whom alone the Apostle, in the text, was determined to know.

By which word _know_, we are not to understand a bare historical knowledge; for to know that CHRIST was crucified by his enemies at _Jerusalem_, in this manner only, will do us no more service, than to know that _Cæsar_ was butchered by his friends at _Rome_; but the word _know_, means to know, so as to approve of him; as when CHRIST says, “Verily, I know you not;” I know you not, so as to approve of you. It signifies to know him, so as to embrace him in all his offices; to take him to be our prophet, priest, and king; so as to give up ourselves wholly to be instructed, saved, and governed by him. It implies an experimental knowledge of his crucifixion, so as to feel the power of it, and to be crucified unto the world, as the Apostle explains himself in the epistle to the _Philippians_, where he says, “I count all things but dung and dross, that I might know him, and the power of his resurrection.”

This knowledge the Apostle was so swallowed up in, that he was determined not to know any thing else; he was resolved to make that his only study, the governing principle of his life, the point and end in which all his thoughts, words, and actions, should center.

_Secondly_, I pass on to give some reasons why every christian should, with the Apostle, determine “not to know any thing, save JESUS CHRIST, and him crucified.”

_First_, Without this, our persons will not be accepted in the sight of GOD. “This (and consequently this only) is life eternal, to know thee, the only true GOD, and JESUS CHRIST, whom thou hast sent.” As also St. _Peter_ says, “There is now no other name given under heaven, whereby we can be saved, but that of JESUS CHRIST.”

Some, indeed, may please themselves in knowing the world, others boast themselves in the knowledge of a multitude of languages; but could we speak with the tongue of men and angels, or did we know the number of the stars, and could call them all by their names, yet, without this experimental knowledge of JESUS CHRIST, and him crucified, it would profit us nothing.

The former, indeed, may procure us a little honour, which cometh of man; but the latter only can render us acceptable in the sight of GOD: for, if we are ignorant of CHRIST, GOD will be to us a consuming fire.

CHRIST is the way, the truth, and the life; “No one cometh to the Father, but through him;” “He is the Lamb slain from the foundation of the world;” and none ever were, or ever will be received up into glory, but by an experimental application of his merits to their hearts.

We might as well think to rebuild the tower of _Babel_, or reach heaven with our hands, as to imagine we could enter therein by any other door, than that of the knowledge of JESUS CHRIST. Other knowledge may make you wise in your own eyes, and puff you up; but this alone edifieth, and maketh wise unto salvation.

As the meanest christian, if he knows but this, though he know nothing else, will be accepted; so the greatest master in _Israel_, the most letter-learned teacher, without this, will be rejected. His philosophy is mere nonsense, his wisdom mere foolishness in the sight of GOD.

The author of the words now before us, was a remarkable instance of this; never, perhaps, was a greater scholar, in all what the world calls fine learning, than he: for he was bred up at the feet of _Gamaliel_, and profited in the knowledge of books, as well as in the _Jewish_ religion, above many of his equals, as appears by the language, rhetoric, and spirit of his writings; and yet, when he came to know what it was to be a christian, “He accounted all things but loss, so he might win CHRIST.” And, though he was now at _Corinth_, that seat of polite learning, yet he was absolutely determined not to know any thing, or to make nothing his study, but what taught him to know JESUS CHRIST, and him crucified.

Hence then, appears the folly of those who spend their whole lives in heaping up other knowledge; and, instead of searching the scriptures, which testify of JESUS CHRIST, and are alone able to make them wise unto salvation, disquiet themselves in a pursuit after the knowledge of such things, as when known, concern them no more, than to know that a bird dropped a feather upon one of the _Pyrenean_ mountains.

Hence it is, that so many, who profess themselves wise, because they can dispute of the causes and effects, the moral fitness and unfitness of things, appear mere fools in the things of GOD; so that when you come to converse with them about the great work of redemption wrought out for us by JESUS CHRIST, and of his being a propitiation for our sins, a fulfiller of the covenant of works, and a principle of new life to our souls, they are quite ignorant of the whole matter; and prove, to a demonstration, that, with all their learning, they know nothing yet, as they ought to know.

But, alas! how must it surprize a man, when the Most High is about to take away his soul, to think that he has passed for a wise man, and a learned disputer in this world, and yet is left destitute of that knowledge which alone can make him appear with boldness before the judgment-seat of JESUS CHRIST? How must it grieve him, in a future state, to see others, whom he despised as illiterate men, because they experimentally knew CHRIST, and him crucified, exalted to the right-hand of GOD; and himself, with all his fine accomplishments, because he knew every thing, perhaps, but CHRIST, thrust down into hell?

Well might the Apostle, in a holy triumph, cry out, “Where is the wise? Where is the scribe? Where is the disputer of this world?” For, GOD will then make foolish the wisdom of this world, and bring to nought the wisdom of those who were so knowing in their own eyes.

I have made this digression from the main point before us, not to condemn or decry human literature, but to shew, that it ought to be used only in subordination to divine; and that a christian, if the Holy Spirit guided the pen of the Apostle, when he wrote this epistle, ought to study no books, but such as lead him to a farther knowledge of JESUS CHRIST, and him crucified.

And there is the more reason for this, because of the great mischief the contrary practice has done to the church of GOD: for, what was it but this learning, or rather this ignorance, that kept so many of the Scribes and Pharisees from the saving knowledge of JESUS CHRIST? And what is it, but this human wisdom, this science, falsely so called, that blinds the understanding, and corrupts the hearts of so many modern unbelievers, and makes them unwilling to submit to the righteousness which is of GOD by faith in CHRIST JESUS? But,

_Secondly_, Without this knowledge our performances, as well as persons, will not be acceptable in the sight of GOD.

“Through faith,” says the Apostle, that is, through a lively faith in a Mediator to come, “_Abel_ offered a more acceptable sacrifice than _Cain_.” And it is through a like faith, or an experimental knowledge of the same divine Mediator, that our sacrifices of prayer, praise, and thanksgivings, come up as an incense before the throne of grace.

Two persons may go up to the temple to pray; but he only will return home justified, who, in the language of our collects, sincerely offers up his prayers through JESUS CHRIST our LORD.

For it is this great atonement, this all-sufficient sacrifice, which alone can give us boldness to approach with our prayers to the Holy of Holies: and he that presumes to go without this, acts _Korah_’s crime over again; offers unto GOD strange fire, and, consequently, will be rejected by him.

Farther, as our devotions to GOD will not, so neither, without this knowledge of JESUS CHRIST, will our acts of charity to men be accepted by him. For did we give all our goods to feed the poor, and yet were destitute of this knowledge, it would profit us nothing.

This our blessed LORD himself intimates in the xxvth of _Matthew_, where he tells those who had been rich in good works, “That inasmuch as they did it unto one of the least of his brethren, they did it unto him.” From whence we may plainly infer, that it is seeing CHRIST in his members, and doing good to them out of an experimental knowledge of his love to us, that alone will render our alms-deeds rewardable at the last day.

_Lastly_, As neither our acts of piety nor charity, so neither will our civil nor moral actions be acceptable to GOD, without this experimental knowledge of JESUS CHRIST.

Our modern pretenders to reason, indeed, set up another principle to act from; they talk, I know not what, Of doing moral and civil duties of life, from the moral fitness and unfitness of things. But such men are blind, however they may pretend to see; and going thus about to establish their own righteousness, are utterly ignorant of the righteousness which is of GOD by faith in CHRIST JESUS.

For though we grant that morality is a substantial part of christianity, and that CHRIST came not to destroy, or take off the moral law, as a rule of action, but to explain, and so fulfil it; yet we affirm, that our moral and civil actions are now no farther acceptable in the sight of GOD the Father, than as they proceed from the principle of a new nature, and an experimental knowledge of, or vital faith in his dear Son.

The death of JESUS CHRIST has turned our whole lives into one continued sacrifice; and whether we eat or drink, whether we pray to GOD, or do any thing to man, it must all be done out of a love for, and knowledge of him who died and rose again, to render all, even our most ordinary deeds, acceptable in the sight of GOD.

If we live by this principle, if CHRIST be the Alpha and Omega of all our actions, then our least are acceptable sacrifices; but if this principle be wanting, our most pompous services avail nothing: we are but spiritual idolaters; we sacrifice to our own net; we make an idol of ourselves, by making ourselves, and not CHRIST, the end of our actions: and, therefore, such actions are so far from being accepted by GOD, that, according to the language of one of the Articles of our Church, “We doubt not but they have the nature of sin, because they spring not from an experimental faith in, and knowledge of JESUS CHRIST.”

Were we not fallen creatures, we might then act, perhaps, from other principles; but since we are fallen from GOD in _Adam_, and are restored again only by the obedience and death of JESUS CHRIST, the face of things is entirely changed, and all we think, speak, or do, is only accepted in and through him.

Justly, therefore, may I, in the

_Third_ and _Last_ place, Exhort you to put the Apostle’s resolution in practice, and beseech you, with him, to determine, “Not to know any thing, save JESUS CHRIST, and him crucified.”

I say, _determine_; for unless you sit down first, and count the cost, and from a well-grounded conviction of the excellency of this, above all other knowledge whatsoever, resolve to make this your chief study, your only end, your one thing needful, every frivolous temptation will draw you aside from the pursuit after it.

Your friends and carnal acquaintance, and, above all, your grand adversary the devil, will be persuading you to determine not to know any thing, but how to lay up goods for many years, and to get a knowledge and taste of the pomps and vanities of this wicked world; but do you determine not to follow, or be led by them; and the more they persuade you to know other things, the more do you “determine not to know any thing, save JESUS CHRIST, and him crucified.” For, this knowledge never faileth; but whether they be riches, they shall fail; whether they be pomps, they shall cease; whether they be vanities, they shall fade away: but the knowledge of JESUS CHRIST, and him crucified, abideth for ever.

Whatever, therefore, you are ignorant of, be not ignorant of this. If you know CHRIST, and him crucified, you know enough to make you happy, supposing you know nothing else; and without this, all your other knowledge cannot keep you from being everlastingly miserable.

Value not then, the contempt of friends, which you must necessarily meet with upon your open profession to act according to this determination. For your Master, whose you are, was despised before you; and all that will know nothing else but JESUS CHRIST, and him crucified, must, in some degree or other, suffer persecution.

It is necessary that offences should come, to try what is in our hearts, and whether we will be faithful soldiers of JESUS CHRIST or not.

Dare ye then to confess our blessed Master before men, and to shine as lights in the world, amidst a crooked and perverse generation? Let us not be content with following him afar off; for then we shall, as _Peter_ did, soon deny him; but let us be altogether christians, and let our speech, and all our actions declare to the world whose disciples we are, and that we have indeed “determined not to know any thing, save JESUS CHRIST, and him crucified.” Then, well will it be with us, and happy, unspeakably happy shall we be, even here; and what is infinitely better, when others that despised us, shall be calling for the mountains to fall on them, and the hills to cover them, we shall be exalted to sit down on the right-hand of GOD, and shine as the sun in the firmament, in the kingdom of our most adorable Redeemer, for ever and ever.

Which GOD of his Infinite mercy grant, &c.

SERMON XLVI.

Of Justification by CHRIST.

1 CORINTHIANS vi. 11.

_But ye are justified._

The whole verse is: _And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of our LORD JESUS CHRIST, and by the Spirit of our GOD_.

IT has been objected by some, who dissent from, nay, I may add, by others also, who actually are friends to the present ecclesiastical establishment, that the ministers of the Church of _England_ preach themselves, and not CHRIST JESUS the LORD; that they entertain their people with lectures of mere morality, without declaring to them the glad tidings of salvation by JESUS CHRIST. How well grounded such an objection may be, is not my business to enquire: All I shall say at present to the point is, that whenever such a grand objection is urged against the whole body of the clergy in general, every honest minister of JESUS CHRIST should do his utmost to cut off all manner of occasion, from those who desire an occasion to take offence at us; that so by hearing us continually sounding forth the word of truth, and declaring with all boldness and assurance of faith, “that there is no other name given under heaven, whereby they can be saved, but that of JESUS CHRIST,” they may be ashamed of this their same confident boasting against us.

It was an eye to this objection, joined with the agreeableness and delightfulness of the subject (for who can but delight to talk of that which the blessed angels desire to look into?) that induces me to discourse a little on that great and fundamental article of our faith; namely, our being freely justified by the precious blood of JESUS CHRIST. “But ye are washed, but ye are sanctified, but ye are justified, in the name of our LORD JESUS CHRIST, and by the Spirit of our GOD.”

The words beginning with the particle _but_, have plainly a reference to something before; it may not therefore be improper, before I descend to particulars, to consider the words as they stand in relation to the context. The apostle, in the verses immediately foregoing, had been reckoning up many notorious sins, drunkenness, adultery, fornication, and such like, the commission of which, without a true and hearty repentance, he tells the _Corinthians_, would entirely shut them out of the kingdom of GOD. But then, lest they should, on the one hand, grow spiritually proud by seeing themselves differ from their unconverted brethren, and therefore be tempted to set them at nought, and say with the self-conceited hypocrite in the prophet, “Come not nigh me, for I am holier than thou;” or, on the other hand, by looking back on the multitude of their past offences, should be apt to think their sins were too many and grievous to be forgiven: he first, in order to keep them humble, reminds them of their sad state before conversion, telling them in plain terms, “such (or as it might be read, these things) were some of you;” not only one, but all that sad catalogue of vices I have been drawing up, some of you were once guilty of; but then, at the same time, to preserve them from despair, behold he brings them glad tidings of great joy: “But ye are washed; but ye are sanctified, but ye are justified in the name of our LORD JESUS CHRIST, and by the Spirit of our GOD.”

The former part of this text, our being _sanctified_, I have in some measure treated of already; I would now enlarge on our being freely justified by the precious obedience and death of JESUS CHRIST: “But ye are justified in the name of our LORD JESUS CHRIST.”

From which words I shall consider three things;

_First_, What is meant by the word _justified_.

_Secondly_, I shall endeavour to prove that all mankind in general, and every individual person in particular, stands in need of being justified.

_Thirdly_, That there is no possibility of obtaining this justification, which we so much want, but by the all-perfect obedience, and precious death of JESUS CHRIST.

_First_, I am to consider what is meant by the word justified.

“But ye are justified,” says the apostle; which is, as though he had said, you have your sins forgiven, and are looked upon by GOD as though you never had offended him at all: for that is the meaning of the word justified, in almost all the passages of holy scripture where this word is mentioned. Thus, when this same apostle writes to the _Romans_, he tells them, that “whom GOD called, those he also justified:” And that this word justified, implies a blotting out of all our transgressions, is manifest from what follows, “them he also glorified,” which could not be if a justified person was not looked upon by GOD, as though he never had offended him at all. And again, speaking of _Abraham_’s faith, he tells them, that “_Abraham_ believed on Him that justifies the ungodly,” who acquits and clears the ungodly man; for it is a law-term, and alludes to a judge acquitting an accused criminal of the thing laid to his charge. Which expression the apostle himself explains by a quotation out of the _Psalms_: “Blessed is the man to whom the LORD imputeth no sin.” From all which proofs, and many others that might be urged, it is evident, that by being justified, we are to understand, being so acquitted in the sight of GOD as to be looked upon as though we never had offended him at all. And in this sense we are to understand that article, which we profess to believe in our creed, when each of us declare in his own person, I believe the forgiveness of sins. This leads me to the

_Second_ thing proposed, to prove that all mankind in general, and every individual person in particular, stands in need of being justified.

And indeed the apostle supposes this in the words of the text: “But ye are justified,” thereby implying that the _Corinthians_ (and consequently all mankind, there being no difference, as will be shewn hereafter) stood in need of being justified.

But not to rest in bare suppositions, in my farther enlargement on this head, I shall endeavour to prove, that we all stand in need of being justified on account of the sin of our natures, and the sin of our lives.

1. _First_, I affirm that we all stand in need of being justified, on account of the sin of our natures: for we are all chargeable with original sin, or the sin of our first parents. Which, though a proposition that may be denied by a self-justifying infidel, who “will not come to CHRIST that he may have life;” yet can never be denied by any one who believes that St. _Paul_’s epistles were written by divine inspiration; where we are told, that “in _Adam_ all died;” that is, _Adam_’s sin was imputed to all: and lest we should forget to make a particular application, it is added in another place, “that there is none that doeth good (that is, by nature) no, not one: That we are all gone out of the way, (of original righteousness) and are by nature the children of wrath.” And even _David_, who was a man after GOD’s own heart, and, if any one could, might surely plead an exemption from this universal corruption, yet he confesses, that “he was shapen in iniquity, and that in sin did his mother conceive him.” And, to mention but one text more, as immediately applicable to the present purpose, St. _Paul_, in his epistle to the _Romans_, says, that “Death came upon all men, for the disobedience of one, namely, of _Adam_, even upon those, (that is, little children) who had not sinned after the similitude of _Adam_’s transgression;” who had not been guilty of actual sin, and therefore could not be punished with temporal death (which came into the world, as this same apostle elsewhere informs us, only by sin) had not the disobedience of our first parents been imputed to them. So that what has been said in this point seems to be excellently summed up in that article of our church, where she declares, that “Original sin standeth not in the following of _Adam_, but it is the fault and corruption of every man, that naturally is engendered of the offspring of _Adam_; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth GOD’s wrath and damnation.”

I have been more particular in treating of this point, because it is the very foundation of the christian religion: For I am verily persuaded, that it is nothing but a want of being well grounded in the doctrine of original sin, and of the helpless, nay, I may say, damnable condition, each of us comes into the world in, that makes so many infidels oppose, and so many who call themselves christians, so very lukewarm in their love and affections to JESUS CHRIST. It is this, and I could almost say, this only, that makes infidelity abound among us so much as it does. For, alas! we are mistaken if we imagine that men now commence or continue infidels, and set up corrupted reason in opposition to divine revelation merely for want of evidence, (for I believe it might easily be proved, that a modern unbeliever is the most credulous creature living;) no, it is only for want of an humble mind, of a sense of their original depravity, and a willingness to own themselves so depraved, that makes them so obstinately shut their eyes against the light of the glorious gospel of CHRIST. Whereas, on the contrary, were they but once pricked to the heart with a due and lively sense of their natural corruption and liableness to condemnation, we should have them no more scoffing at divine revelation, and looking on it as an idle tale; but they would cry out with the trembling jaylor, “What shall I do to be saved?” It was an error in this fundamental point, that made so many resist the evidence the Son of GOD himself gave of his divine mission, when he tabernacled amongst us. Every word he spake, every action he did, every miracle he wrought, proved that he came from GOD. And why then did so many harden their hearts, and would not believe his report? Why, he himself informs us, “They will not come unto me that they may have life:” They will obstinately stand out against those means GOD had appointed for their salvation: And St. _Paul_ tells us, “that if the gospel be hid, it is hid to them that are lost; in whom the GOD of this world hath blinded the eyes of them which believe not, lest the light of the glorious gospel of CHRIST, who is the image of GOD, should shine upon them.” 2 _Corinthians_ iv. 3, 4.

If it be asked, how it suits with the divine goodness, to impute the guilt of one man’s sin, to an innocent posterity? I should think it sufficient to make use of the apostle’s words: “Nay, but O man, who art thou that repliest against GOD? Shall the thing formed say to him that formed it, why hast thou made me thus?” But to come to a more direct reply: Persons would do well to consider that in the first covenant GOD made with man, _Adam_ acted as a public person, as the common representative of all mankind, and consequently we must stand or fall with him. Had he continued in his obedience, and not eaten the forbidden fruit, the benefits of that obedience would doubtless have been imputed to us: But since he did not persist in it, but broke the covenant made with him, and us in him; who dares charge the righteous Judge of all the earth with injustice for imputing that to us also? I proceed,

_Secondly_, To prove that we stand in need of being justified, on account of the sin of our lives.

That GOD, as he made man, has a right to demand his obedience, I suppose is a truth no one will deny: that he hath also given us both a natural and a written law, whereby we are to be judged, cannot be questioned by any one who believes St. _Paul_’s epistle to the _Romans_ to be of divine authority: For in it we are told of a law written in the heart, and a law given by _Moses_; and that each of us hath broken these laws, is too evident from our sad and frequent experience. Accordingly the holy scriptures inform us that “there is no man which liveth and sinneth not;” that “in many things we offend all;” that “if we say we have no sin we deceive ourselves,” and such like. And if we are thus offenders against GOD, it follows, that we stand in need of forgiveness for thus offending Him; unless we suppose GOD to enact laws, and at the same time not care whether they are obeyed or no; which is as absurd as to suppose that a prince should establish laws for the proper government of his country, and yet let every violator of them come off with impunity. But GOD has not dealt so foolishly with his creatures: no, as he gave us a law, he demands our obedience to that law, and has obliged us universally and perseveringly to obey it, under no less a penalty than incurring his curse and eternal death for every breach of it: For thus speaks the scripture; “Cursed is he that continueth not in all things that are written in the law to do them;” as the scripture also speaketh in another place, “The soul that sinneth, it shall die.” Now it has already been proved, that we have all of us sinned; and therefore, unless some means can be found to satisfy GOD’s justice, we must perish eternally.

Let us then stand a while, and see in what a deplorable condition each of us comes into the world, and still continues, till we are translated into a state of grace. For surely nothing can well be supposed more deplorable, than to be born under the curse of GOD; to be charged with _original guilt_; and not only so, but to be convicted as actual breakers of GOD’s law, the least breach of which justly deserves eternal damnation. Surely this can be but a melancholy prospect to view ourselves in, and must put us upon contriving some means whereby we may satisfy and appease our offended judge. But what must those means be? Shall we repent? Alas! there is not one word of repentance mentioned in the first covenant: “The day that thou eatest thereof, thou shalt surely die.” So that, if GOD be true, unless there be some way found out to satisfy divine justice, we must perish; and there is no room left for us to expect a change of mind in GOD, though we should seek it with tears. Well then, if repentance will not do, shall we plead the law of works? Alas! “By the law shall no man living be justified: for by the law comes the knowledge of Sin.” It is that which convicts and condemns, and therefore can by no means justify us; and “all our righteousnesses (says the prophet) are but as filthy rags.” Wherewith then shall we come before the LORD, and bow down before the most high GOD? Shall we come before Him with calves of a year old, with thousands of rams, or ten thousands of rivers of oil? Alas! GOD has shewed thee, O man, that this will not avail: For he hath declared, “I will take no bullock out of thy house, nor he-goat out of thy fold: for all the beasts of the forests are mine, and so are the cattle upon a thousand hills.” Will the LORD then be pleased to accept our first-born for our transgression, the fruit of our bodies for the sin of our souls? Even this will not purchase our pardon: for he hath declared that “the children shall not bear the iniquities of their parents.” Besides, they are sinners, and therefore, being under the same condemnation, equally stand in need of forgiveness with ourselves. They are impure, and will the LORD accept the blind and lame for sacrifice? Shall some angel then, or archangel, undertake to fulfill the covenant which we have broken, and make atonement for us? Alas! they are only creatures, though creatures of the highest order; and therefore are obliged to obey GOD as well as we; and after they have done all, must say they have done no more than what was their duty to do. And supposing it was possible for them to die, yet how could the death of a finite creature satisfy an infinitely offended justice? O wretched men that we are! Who shall deliver us? I thank GOD, our LORD JESUS CHRIST. Which naturally leads me to the

_Third_ thing proposed, which was to endeavour to prove, that there is no possibility of obtaining this justification, which we so much want, but by the all-perfect obedience and precious death of JESUS CHRIST, “But ye are justified in the name of our LORD JESUS CHRIST.”

But this having been in some measure proved by what has been said under the foregoing head, wherein I have shewn that neither our repentance, righteousness, nor sacrifice, no not the obedience and death of angels themselves, could possibly procure justification for us, nothing remains for me to do under this head, but to shew that JESUS CHRIST has procured it for us.

And here I shall still have recourse “to the law and to the testimony.” For after all the most subtle disputations on either side, nothing but the lively oracles of GOD can give us any satisfaction in this momentous point: it being such an inconceivable mystery, that the eternal only-begotten Son of GOD should die for sinful man, that we durst not have presumed so much as to have thought of it, had not GOD revealed it in his holy word. It is true, reason may shew us the wound, but revelation only can lead us to the means of our cure. And though the method GOD has been pleased to take to make us happy, may be to the infidel a stumbling-block, and to the wise opiniator and disputer of this world, foolishness; yet wisdom, that is, the dispensation of our redemption, will be justified, approved of, and submitted to, by all her truly wise and holy children, by every sincere and upright christian.

But to come more directly to the point before us. Two things, as was before observed, we wanted, in order to be at peace with GOD.

1. To be freed from the guilt of the sin of our nature.

2. From the sin of our lives.

And both these (thanks be to GOD for this unspeakable gift) are secured to believers by the obedience and death of JESUS CHRIST. For what says the scripture?

1. As to the _first_, it informs us, that “as by the disobedience of one man, (or by one transgression, namely, that of _Adam_) many were made sinners; so by the obedience of one, JESUS CHRIST (therein including his passive as well as active obedience) many were made righteous.” And again, “As by the disobedience of one man, judgment came upon all men unto condemnation;” or all men were condemned on having _Adam_’s sin imputed to them; “so by the obedience of one, that is, JESUS CHRIST, the free gift of pardon and peace came upon all men, (all sorts of men) unto justification of life.” I say all sorts of men; for the apostle in this chapter is only drawing a parallel between the first and second _Adam_ in this respect, that they acted both as representatives; and as the posterity of _Adam_ had his sin imputed to them, so those for whom CHRIST died, and whose representative he is, shall have his merits imputed to them also. Whoever run the parallel farther, in order to prove universal redemption (whatever arguments they may draw for the proof of it from other passages of scripture,) if they would draw one from this for that purpose, I think they stretch their line of interpretation beyond the limits of scripture.

2. Pardon for the sin of our lives was another thing, which we wanted to have secured to us, before we could be at peace with GOD.

And this the holy scriptures inform us, is abundantly done by the death of JESUS CHRIST. The evangelical prophet foretold that the promised Redeemer should be “wounded for our transgressions, and bruised for our iniquities; that the chastisement of our peace should be upon him; and that by his stripes we should be healed,” _Isaiah_ liii. 6. The angels at his birth said, that he should “save his people from their sins.” And St. _Paul_ declares, that “this is a faithful saying, and worthy of all acceptation, that JESUS CHRIST came into the world to save sinners.” And here in the words of the text, “Such (or, as I observed before, these things) were some of you; but ye are washed, &c.” and again, “JESUS CHRIST is the end of the law for righteousness to every one that believeth.” And, to shew us that none but JESUS CHRIST can do all this, the apostle St. _Peter_ says, “Neither is their salvation in any other; for there is no other name under heaven given among men, whereby we must be saved,” but the name of JESUS CHRIST.

How GOD will be pleased to deal with the _Gentiles_, who yet sit in darkness and under the shadow of death, and upon whom the sun of righteousness never yet arose, is not for us to enquire. “What have we to do to judge those that are without?” To GOD’s mercy let us recommend them, and wait for a solution of this and every other difficult point, till the great day of accounts, when all GOD’s dispensations, both of providence and grace, will be fully cleared up by methods to us, as yet unknown, because unrevealed. However, this we know, that the judge of all the earth will, most assuredly, do right.

But it is time for me to draw towards a conclusion.

I have now, brethren, by the blessing of GOD, discoursed on the words of the text in the method I proposed. Many useful inferences might be drawn from what has been delivered; but as I have detained you, I fear, too long already, permit me only to make a reflection or two on what has been said, and I have done.

If then we are freely justified by the death and obedience of JESUS CHRIST, let us here pause a while; and as before we have reflected on the misery of a fallen, let us now turn aside and see the happiness of the believing, soul. But alas! how am I lost to think that GOD the Father, when we were in a state of enmity and rebellion against Him, should notwithstanding yearn in his bowels towards us his fallen, his apostate creatures: And because nothing but an infinite ransom could satisfy an infinitely offended justice, that should send his only and dear Son JESUS CHRIST (who is GOD, blessed for ever, and who had lain in his bosom from all eternity) to fulfil the covenant of works, and die a cursed, painful, ignominious death, for us and for our salvation! who can avoid crying out, at the consideration of this mystery of godliness. “Oh the depth of the riches of GOD’s love” to us his wretched, miserable and undone creatures! “How unsearchable is his mercy, and his ways past finding out!” Now know we of a truth, O GOD, that thou hast loved us, “since thou hast not with-held thy Son, thine only Son JESUS CHRIST,” from thus doing and dying for us.

But as we admire the Father sending, let us likewise humbly and thankfully adore the Son coming, when sent to die for man. But O! what thoughts can conceive, what words express the infinite greatness of that unparalleled love, which engaged the Son of GOD to come down from the mansions of his Father’s glory to obey and die for sinful man! The _Jews_, when he only shed a tear at poor _Lazarus_’s funeral, said, “Behold how he loved him.” How much more justly then may we cry out, Behold how he loved us! When he not only fulfilled the whole moral law, but did not spare to shed his own most precious blood for us.

And can any poor truly-convicted sinner, after this, despair of mercy? What, can they see their Saviour hanging on a tree, with arms stretched out ready to embrace them, and yet, on their truly believing on him, doubt of finding acceptance with him? No, away with all such dishonourable, desponding thoughts. Look on his hands, bored with pins of iron; look on his side, pierced with a cruel spear, to let loose the sluices of his blood, and open a fountain for sin, and for all uncleanness; and then despair of mercy if you can! No, only believe in Him, and then, though you have crucified him afresh, yet will he abundantly pardon you; “though your sins be as scarlet, yet shall they be as wool; though deeper than crimson, yet shall they be whiter than snow.”

Which GOD of his infinite mercy grant, &c.

SERMON XLVII.

The great Duty of Charity recommended.

1 CORINTHIANS xiii. 8.

_Charity never faileth._

NOTHING is more valuable and commendable, and yet, not one duty is less practised, than that of charity. We often pretend concern and pity for the misery and distress of our fellow-creatures, but yet we seldom commiserate their condition so much as to relieve them according to our abilities; but unless we assist them with what they may stand in need of, for the body, as well as for the soul, all our wishes are no more than words of no value or regard, and are not to be esteemed or regarded: for when we hear of any deplorable circumstance, in which our fellow-creatures are involved, be they friends or enemies; it is our duty, as christians, to assist them to the utmost of our power.

Indeed, we are not, my brethren, to hurt ourselves or our families; this is not that charity which is so much recommended by St. _Paul_; no, but if we are any ways capable of relieving them without injuring either ourselves, or families, then it is our duty to do it; and this never faileth, where it proceeds from a right end, and with a right view.

St. _Paul_ had been shewing, in the preceding chapter, that spiritual gifts were divers; that GOD had disposed of one blessing to one, and another to another; and though there was a diversity of blessings, GOD did not bestow them to one person, but gave to one a blessing which he denied to another, and gave a blessing, or a gift to the other which might make him as eminent in one way, as the other’s gift made him so in another: but though there are these divers spiritual gifts, they are all given for some wise end, even to profit withal, and to that end they are thus diversly bestowed. We are not, on the one hand, to hide those gifts which GOD has given us: neither are we, on the other, to be so lavish of them, as to spend them upon our lusts and pleasures, to satisfy our sensual appetites, but they are to be used for the glory of GOD, and the good of immortal souls. After he had particularly illustrated this, he comes to shew, that all gifts, however great they may be in themselves, are of no value unless we have charity, as you may see particularly, by considering from the beginning of this chapter.

But before I go any further, I shall inform you what the apostle means by charity; and that is, LOVE; if there is true love, there will be charity; there will be an endeavour to assist, help, and relieve according to that ability wherewith GOD has blessed us: and, since this is so much recommended by the apostle, let us see how valuable this charity is, and how commendable in all those who pursue it. I shall,

I. Consider this blessing as relating to the bodies of men.

II. I shall shew how much more valuable it is, when relating to the souls of men.

III. Shall shew you when your charity is of the right kind.

IV. Why this charity, or the grace of love, never faileth.

V. Shall conclude all, with an exhortation to high and low, rich and poor, one with another, to be found in the constant practice of this valuable and commendable duty.

_First_, I shall consider this duty, as relating to the bodies of men. And,

1. O that the _rich_ would consider how praise-worthy this duty is, in helping their fellow-creatures! We were created to be a help to each other; GOD has made no one so independent as not to need the assistance of another; the richest and most powerful man upon the face of this earth, needs the help and assistance of those who are around him; and though he may be great to-day, a thousand accidents may make him as low to-morrow; he that is rolling in plenty to-day, may be in as much scarcity to-morrow. If our rich men would be more charitable to their poor friends and neighbours, it would be a means of recommending them to the favour of others, if Providence should frown upon them; but alas, our great men had much rather spend their money in a playhouse, at a ball, an assembly, or a masquerade, than relieve a poor distressed servant of JESUS CHRIST. They had rather spend their estates on their hawks and hounds, on their whores, and earthly, sensual, devilish pleasures, than comfort, nourish, or relieve one of their distressed fellow-creatures. What difference is there between the king on the throne, and the beggar on the dunghill, when GOD demands their breaths? There is no difference; my brethren, in the grave, nor will there be any at the day of judgment. You will not be excused because you have had a great estate, a fine house, and lived in all the pleasures that earth could afford you; no, these things will be one means of your condemnation; neither will you be judged according to the largeness of your estate, but according to the use you have made of it.

Now, you may think nothing but of your pleasures and delights, of living in ease and plenty, and never consider how many thousands of your fellow-creatures would rejoice at what you are making waste of, and setting no account by. Let me beseech you, my rich brethren, to consider the poor of the world, and how commendable and praise-worthy it is to relieve those who are distressed. Consider, how pleasing this is to GOD, how delightful it is to man, and how many prayers you will have put up for your welfare, by those persons whom you relieve; and let this be a consideration to spare a little out of the abundance wherewith GOD has blessed you, or the relief of his poor. He could have placed you in their low condition, and they in your high state; it is only his good pleasure that has thus made the difference, and shall not this make you remember your distressed fellow-creatures?

Let me beseech you to consider, which will stand you best at the day of judgment, so much money expended at a horse-race, at a cockpit, at a play or masquerade, or so much given for the relief of your fellow-creatures, and for the distressed members of JESUS CHRIST.

I beseech you, that you would consider how valuable and commendable this duty is: do not be angry at my thus exhorting you to that duty, which is so much recommended by JESUS CHRIST himself, and by all his apostles: I speak particularly to you, my rich brethren, to intreat you to consider those that are poor in this world, and help them from time to time, as their necessity calls for it. Consider, that there is a curse denounced against the riches of those, who do not thus do good with them; namely, “Go to now you rich men, weep and howl for your miseries that shall come upon you; your riches are corrupted, your garments are moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire; ye have heaped your treasure together for the last day.” You see the dreadful woe pronounced against all those who hoard up the abundance of the things of this life, without relieving the distresses of those who are in want thereof: and the apostle _James_ goes on also to speak against those who have acquired estates by fraud, as too many have in these days. “Behold the hire of the labourers, which have reaped down your fields, which is by you kept back by fraud, crieth; and the cries of them who have reaped, are entered into the ears of the LORD GOD of Sabbaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.” Thus, if you go on to live after the lust of the flesh, to pamper your bellies, and make them a God, while the poor all round you are starving, GOD will make these things a witness against you, which shall be as a worm to your souls, and gnaw your consciences to all eternity; therefore, let me once more recommend charity unto the bodies of men, and beseech you to remember what the blessed LORD JESUS CHRIST has promised unto those who thus love his members, that “as they have done it to the least of his members, they have done it unto him.”

I am not now speaking for myself; I am not recommending my little flock in _Georgia_ to you; then you might say, as many wantonly do, that I wanted the money for myself; no, my brethren, I am now recommending the poor of this land to you, your poor neighbours, poor friends, yea, your poor enemies; they are whom I am now speaking for; and when I see so many starving in the streets, and almost naked, my bowels are moved with pity and concern, to consider, that many in whose power it is, to lend their assisting hand, should shut up their bowels of compassion, and will not relieve their fellow-creatures, though in the most deplorable condition for the want thereof.

As I have thus recommended charity particularly to the rich among you; so now I would,

2. _Secondly_, Recommend this to another set of people among us, who, instead of being the most forward in acts of charity, are commonly the most backward; I mean the _clergy_ of this land.

Good GOD! how amazing is the consideration, that those, whom GOD has called out to labour in spiritual things, should be so backward in this duty, as fatal experience teacheth. Our clergy (that is the generality thereof) are only seeking after preferment, running up and down, to obtain one benefice after another; and to heap up an estate, either to spend on the pleasures of life, or to gratify their sensual appetites, while the poor of their flock are forgotten; nay, worse, they are scorned, hated, and disdained.

I am not now, my brethren, speaking of all the clergy; no, blessed be GOD, there are some among them, who abhor such proceedings, and are willing to relieve the necessitous; but GOD knows, these are but very few, while many take no thought of the poor among them.

They can visit the rich and the great, but the poor they cannot bear in their sight; they are forgetful, wilfully forgetful of the poor members of JESUS CHRIST.

They have gone out of the old paths, and turned into a new polite way, but which is not warranted in the word of GOD: they are sunk into a fine way of acting; but as fine as it is, it was not the practice of the apostles, or of the christians in any age of the church: for they visited and relieved the poor among them; but how rare is this among us, how seldom do we find charity in a clergyman?

It is with grief I speak these things, but woful experience is a witness to the truth thereof: and if all the clergy of this land were here, I would tell them boldly, that they did not keep in the ways of charity, but were remiss in their duty; instead of “selling all and giving to the poor,” they will not sell any thing, nor give at all to the poor.

3. _Thirdly_, I would exhort you who are poor, to be charitable to one another.

Though you may not have money, or the things of this life, to bestow upon one another; yet you may assist them, by comforting, and advising them not to be discouraged though they are low in the world; or in sickness you may help them according as you have time or ability: do not be unkind to one another: do not grieve, or vex, or be angry with each other; for this is giving the world an advantage over you.

And if GOD stirs up any to relieve you, do not make an ill use of what his providence, by the hands of some christian, hath bestowed upon you: be always humble and wait on GOD; do not murmur or repine, if you see any relieved and you are not; still wait on the LORD, and help one another, according to your abilities, from time to time.

Having shewed you how valuable this is to the bodies of men, I now proceed,

_Secondly_, To shew you how much more valuable this charity is, when it extends to the souls of men.

And is not the soul more valuable than the body? It would be of no advantage, but an infinite disadvantage, to obtain all the world, if we were to lose our souls. The soul is of infinite value, and of infinite concern, and, therefore, we should extend our charity whenever we see it needful, and likewise should reprove, rebuke, and exhort with all godliness and love.

We should, my dear brethren, use all means and opportunities for the salvation of our own souls, and of the souls of others. We may have a great deal of charity and concern for the bodies of our fellow-creatures, when we have no thought, or concern, for their immortal souls: But O how sad is it, to have thought for a mortal, but not for the immortal part; to have charity for the body of our fellow-creatures, while we have no concern for their immortal souls; it may be, we help them to ruin them, but have no concern in the saving of them.

You may love to spend a merry evening, to go to a play, or a horse-race, with them; but on the other hand, you cannot bear the thoughts of going to a sermon, or a religious society, with them; no, you would sing the songs of the drunkard, but you will not sing hymns, with them; this is not polite enough, this is unbecoming a gentleman of taste, unfashionable, and only practised among a parcel of enthusiasts and madmen.

Thus, you will be so uncharitable as to join hand in hand with those who are hastening to their own damnation, while you will not be so charitable as to assist them in being brought from darkness to light, and from the power of Satan unto GOD. But this, this, my dear brethren, is the greatest charity, as can be, to save a soul from death: this is of far greater advantage, than relieving the body of a fellow-creature: for the most miserable object as could be, death would deliver it from all. But death, to those who are not born again, would be so far from being a release from all misery, that it would be an inlet to all torment, and that to all eternity. Therefore, we should assist, as much as possible, to keep a soul from falling into the hands of Satan: for he is the grand enemy of souls. How should this excite you to watch over your own and others souls? for unless you are earnest with GOD, Satan will be too hard for you. Surely, it is the greatest charity to watch over one another’s words and actions, that we may forewarn each other when danger is nigh, or when the enemy of souls approaches.

And if you have once known the value of your own souls, and know what it is to be snatched as brands out of the burning fire, you will be solicitous that others may be brought out of the same state. It is not the leading of a moral life, being honest, and paying every man his just due; this is not a proof of your being in a state of grace, or of being born again, and renewed in the spirit of your minds: No, you may die honest, just, charitable, and yet not be in a state of salvation.

It is not the preaching of that morality, which most of our pulpits now bring forth, that is sufficient to bring you from sin unto GOD. I saw you willing to learn, and yet were ignorant of the necessity of being born again, regenerated, of having all old things done away, and all things becoming new in your souls: I could not bear, my brethren, to see you in the highway to destruction, and none to bring you back. It was love to your souls, it was a desire to see CHRIST formed in you, which brought me into the fields, the highways, and hedges, to preach unto you JESUS, a crucified JESUS as dying for you. It was charity, indeed it was charity to your souls, which has exposed me to the present ill treatment of my letter-learned brethren.

Therefore, let me advise you to be charitable to the souls of one another; that is, by advising them with all love and tenderness, to follow after CHRIST, and the things which belong to their immortal peace, before they be for ever hid from their eyes.

I now proceed, in the

_Third_ place, to shew when your charity is of the right kind.

And here, my brethren, I shall shew, _First_, When it is not; and, _Secondly_, When it is of the right kind.

1. _First_, Your charity is not of the right kind, when it proceeds from worldly views or ends.

If it is to be seen of men, to receive any advantage from them, to be esteemed, or to gain a reputation in the world; or if you have any pride in it, and expect to reap benefit from GOD merely for it; if all, or each of these is the end of your charity, then it is all in vain; your charity does not proceed from a right end, but you are hereby deceiving your own souls. If you give an alms purely to be observed by man, or as expecting favour from GOD, merely on the account thereof, then you have not the glory of GOD, or the benefit of your fellow-creatures at heart, but merely yourself: this, this is not charity. Nor,

_Secondly_, Is that true charity, when we give any thing to our fellow-creatures purely to indulge them in vice: this is so far from being charity, that it is a sin, both against GOD, and against our fellow-creatures. And yet, this is as common, as it is sinful, to carry our friends, under a specious pretence of charity, to one or the other entertainment, with no other view, but to make them guilty of excess. Hereby you are guilty of a double sin: we are not to sin ourselves, much less should we endeavour to make another sin likewise. But,

_Thirdly_, Our charity comes from a right end, when it proceeds from love to GOD, and for the welfare both of the body and soul of our fellow-creatures.

When this is the sole end of relieving our distressed fellow-creatures, then our charity comes from a right end, and we may expect to reap advantage by it: this is the charity which is pleasing to GOD. GOD is well pleased, when all our actions proceed from love, love to himself, and love to immortal souls.

Consider, my dear brethren, that it was love for souls, that brought the blessed JESUS down from the bosom of his Father; that made him, who was equal in power and glory, to come and take upon him our nature; that caused the LORD of life to die the painful, ignominious, and accursed death of the cross. It was love to immortal souls, that brought this blessed JESUS among us. And O that we might hence consider how great the value of souls was and is: it was that which made JESUS to bleed, pant, and die. And surely souls must be of infinite worth, which made the Lamb of GOD to die so shameful a death.

And shall not this make you have a true value for souls? It is of the greatest worth: and this, this is the greatest charity, when it comes from love to GOD, and from love to souls. This will be a charity, the satisfaction of which will last to all eternity. O that this may make you have so much regard for the value of souls, as not to neglect all opportunities for the doing of them good: here is something worth having charity for, because they remain to all eternity. Therefore, let me earnestly beseech you both to consider the worth of immortal souls, and let your charity extend to them, that by your advice and admonition, you may be an instrument, in the hands of GOD, in bringing souls to the LORD JESUS.

I am in the next place to consider,

_Fourthly_, Why this charity, or grace of love never faileth.

And it never faileth in respect of its proceeding from an unchangeable GOD. We are not to understand, that our charity is always the same: No, there may, and frequently are, ebbs and flowings; but still it never totally faileth: No, the grace of love remaineth for ever. There is, and will be, a charity to all who have erred and run astray from GOD. We cannot be easy to see souls in the highway to destruction, and not use our utmost endeavour to bring them back from sin, and shew them the dreadful consequence of running into evil. Christians cannot bear to see those souls for whom CHRIST died, perish for want of knowledge: and if they see any of the bodies of their fellow-creatures in want, they will do the utmost in their power to relieve them.

Charity will never fail, among those who have a true love to the LORD JESUS, and know the value of souls: they will be charitable to those who are in distress. And thus you see, that true charity, if it proceeds from a right end, never faileth.

I now proceed, my brethren, in the

_Last_ place, to exhort all of you, high and low, rich and poor, one with another, to practice this valuable and commendable duty of charity.

It is not rolling in your coaches, taking your pleasure, and not considering the miseries of your fellow-creatures, that is commendable or praise-worthy; but the relieving your distressed poor fellow-creatures, is valuable and praise-worthy wherever it is found. But alas! how very few of our gay and polite gentlemen consider their poor friends; rather they despise, and do not regard them. They can indulge themselves in the follies of life, and had much rather spend their estates in lusts and pleasures, while the poor all round them are not thought worthy to be set with the dogs of their flock. If you have an abundance of the things of this world, then you are esteemed as companions for the polite and gay in life; but if you are poor, then you must not expect to find any favour, but be hated, or not thought fit for company or conversation: and if you have an abundance of the things of this life, and do not want any assistance, then you have many ready to help you. My dear brethren, I do not doubt but your own experience is a proof of my assertions; as also, that if any come into distress, then those, who promised to give relief, quite forget what they promise, and will despise, because Providence has frowned. But this is not acting like those who are bound for the heavenly _Jerusalem_; thus our hearts and our actions give our lips the lie: for if we profess the name of CHRIST, and do not depart from all iniquity, we are not those, who are worthy of being esteemed christians indeed.

For, if we have not charity, we are not christians: charity is the great duty of christians: and where is our christianity, if we want charity? Therefore, let me beseech you to exercise charity to your distressed fellow-creatures. Indeed, my dear brethren, this is truly commendable, truly valuable; and therefore, I beseech you, in the bowels of tender mercy to CHRIST, to consider his poor distressed members; exercise, exercise, I beseech you, this charity: if you have no compassion, you are not true disciples of the LORD JESUS CHRIST. I humbly beg you to consider those who want relief, and are really destitute, and relieve them according to your abilities. Consider, that the more favourable Providence has been to you, it should make you the more earnest and solicitous to relieve those whom you may find in distress: it is of the utmost consequence, what is well pleasing to your fellow-creatures, and doing your duty to GOD.

When you are called from hence, then all riches and grandeur will be over; the grave will make no distinction; great estates will be of no signification in the other world; and if you have made a bad use of the talent which GOD hath put into your hands, it will be only an aggravation of your condemnation at the great day of account, when GOD shall come to demand your souls, and to call you to an account, for the use to which you have put the abundance of the things of this life.

To conclude, let me once more beseech each of you to act according to the circumstances of life, which GOD, in his rich and free mercy, has given you.

If you were sensible of the great consequences which would attend your acting in this charitable manner, and considered it as a proof of your love to GOD, the loving his members; you could not be uncharitable in your tempers, nor fail to relieve any of your distressed fellow creatures.

Consider how easy it is for many of you, by putting your mites together, to help one who is in distress; and how can you tell, but that the little you give, may be the means of bringing one from distress into flourishing circumstances; and then, if there is a true spirit of a christian in them, they can never be sufficiently thankful to GOD the author, and to you as the instrument, in being so great a friend to them in their melancholy circumstances: consider also, once more, how much better your account will be at the day of judgment, and what peace of conscience you will enjoy. How satisfactory must be the thought of having relieved the widow and the fatherless? This is recommended by the LORD JESUS CHRIST, and has been practised in all ages of the church: and therefore, my brethren, be ye now found in the practice of this duty.

I have been the larger upon this, because our enemies say we deny all moral actions; but, blessed be GOD, they speak against us without cause: we highly value them; but we say, that faith in CHRIST, the love of GOD, and being born again, are of infinite more worth; but you cannot be true christians without having charity to your fellow-creatures, be they friends or enemies, if in distress. And, therefore, exert yourselves in this duty, as is commanded by the blessed JESUS: and if you have true charity, you shall live and reign with him for ever.

Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be all honour, power, glory, might, majesty, and dominion, both now and for evermore. _Amen._

SERMON XLVIII.

Satan’s Devices.

2 CORINTHIANS ii. 11.

_Lest Satan should get an advantage over us; for we are not ignorant of his devices._

THE occasion of these words was as follows: In the church of _Corinth_ there was an unhappy person, who had committed such incest, as was not so much as named among the _Gentiles_, in taking his father’s wife; but either on account of his wealth, power, or some such reasons, like many notorious offenders now-adays, he had not been exposed to the censures of the church. St. _Paul_, therefore, in his first epistle, severely chides them for this neglect of discipline, and commands them, “in the name of our LORD JESUS CHRIST, when they were gathered together, to deliver such a one, whoever he was, to Satan, for the destruction of the flesh, that his Spirit might be saved in the day of the LORD;” that is, they should solemnly excommunicate him; which was then commonly attended with some bodily disease. The _Corinthians_, being obedient to the Apostle, as dear children, no sooner received this reproof, but they submitted to it, and cast the offending party out of the church. But whilst they were endeavouring to amend one fault, they unhappily ran into another; and as they formerly had been too mild and remiss, so now they behaved towards him with too much severity and resentment. The Apostle, therefore, in this chapter, reproves this, and tells them, that “sufficient to the offender’s shame, was the punishment which had been inflicted of many:” that he had now suffered enough; and that, therefore, lest he should be tempted to say with _Cain_, “My punishment is greater than I can bear;” or to use the Apostle’s own words, “Lest he should be swallowed up with over-much sorrow;” they ought, now he had given proof of his repentance, to forgive him, to confirm their love towards him, and so restore him in the spirit of meekness; “Lest Satan, (to whose buffetings he was now given, by tempting him to despair) should get an advantage over us:” and so, by representing you as merciless and cruel, cause that holy name to be blasphemed, by which you are called; “for we are not ignorant of his devices:” we know very well how many subtle ways he has to draw aside and beguile unguarded unthinking men.

Thus then, stand the words in relation to the context; but as Satan has many devices, and as his quiver is full of other poisonous darts, besides those which he shoots at us to drive us to despair, I shall, in the following discourse,

_First_, Briefly observe who we are to understand by Satan. And,

_Secondly_, Point out to you, what are the chief devices he generally makes use of, to draw off converts from CHRIST, and also prescribe some remedies against them.

_First_, Who are we to understand by Satan?

The word _Satan_, in its original signification, means an adversary; and in its general acceptation, is made use of, to point out to us the chief of the devils, who, for striving to be as GOD, was cast down from heaven, and is now permitted, “with the rest of his spiritual wickednesses in high places, to walk up and down, seeking whom he may devour.” We hear of him immediately after the creation, when in the shape of a serpent, he lay in wait to deceive our first parents. He is called Satan, in the book of _Job_, where we are told, that “when the sons of GOD came to present themselves before the LORD, Satan also came amongst them.” As the scripture also speaketh in the book of _Chronicles_; “and Satan moved _David_ to number the people.” In the New Testament he goes under different denominations; sometimes he is called the _evil One_, because he is evil in himself, and tempts us to evil. Sometimes, “the Prince of the power of the air;” and, “the Spirit that now ruleth in the children of disobedience;” because he resides chiefly in the air, and through the whole world: and all that are not born of GOD, are said to lie in him.

He is an enemy to GOD and goodness; he is a hater of all truth: Why else did he slander GOD in paradise? Why did he tell _Eve_, “You shall not surely die?” And why did he promise to give all the kingdoms of the world, and the glories of them, to JESUS CHRIST, if he would fall down and worship him?

He is full of malice, envy, and revenge; for what other motives could induce him to molest innocent man in paradise? And why is he still so restless in his attempts to destroy us, who have done him no wrong?

He is a being of great _power_, as appears in his being able to act on the imagination of our blessed LORD, so as to represent to him all the kingdoms of the world, and the glories of them, in a moment of time. As also in carrying his sacred body through the air up to a pinacle of the temple; and his driving a herd of swine so furiously into the deep. Nay, so great is his might, that, I doubt not, was GOD to let him use his full strength, but he could turn the earth upside down, or pull the sun from its orb.

But what he is most remarkable for is, his _subtlety_: for not having power given him from above, to take us by force, he is obliged to wait for opportunities to betray us, and to catch us by guile. He, therefore, made use of the serpent, which was subtle above all the beasts of the field, in order to tempt our first parents; and accordingly he is said, in the New Testament, “To lie in wait to deceive;” and, in the words of the text, the Apostle says, “We are not ignorant of his devices;” thereby implying, that we are more in danger of being seduced by his policy, than over-borne by his power.

From this short description of Satan, we may easily judge whose children they are, who love to make a lie, who speak evil of, and slander their neighbour, and whose hearts are full of pride, subtlety, malice, envy, revenge, and all uncharitableness. Surely they have Satan for their father: for the tempers of Satan they know, and the works of Satan they do. But were they to see either themselves, or Satan as he is, they could not but be terrified at their own likeness, and abhor themselves in dust and ashes.

But, the justice of GOD in suffering us to be tempted, is vindicated from the following considerations: That we are here in a state of disorder; That he has promised not to suffer us to be tempted above what we are able to bear; and not only so, but to him that overcometh he will give a crown of life.

The holy angels themselves, it should seem, were once put to a trial whether they would be faithful or not. The first _Adam_ was tempted, even in paradise. And JESUS CHRIST, that second _Adam_, though he was a son, yet was carried, as our representative, by the Holy Spirit, into the wilderness, to be tempted of the devil. And there is not one single saint in paradise, amongst the goodly fellowship of the prophets, the glorious company of the apostles, the noble army of martyrs, and the spirits of just men made perfect, who, when on earth, was not assaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all GOD’s children, and of the angels, nay, of the eternal Son of GOD himself, we must not think to be exempted from: No, it is sufficient if we are made perfect through temptations, as they were. And, therefore, since we cannot but be tempted, unless we could unmake human nature, instead of repining at our condition, we should rather be enquiring, at what time of our lives Satan most violently assaults us? And what those devices are, which he commonly makes use of, in order to “get an advantage over us?”

As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long.――For this life being a continual warfare, we must never expect to have rest from our spiritual adversary the devil, or to say, our combat with him is finished, ’till, with our blessed master, we bow down our heads, and give up the ghost.

But since the time of our conversion, or first entring upon the spiritual life, is the most critical time at which he, for the most part, violently besets us, as well knowing, if he can prevent our setting out, he can lead us captive at his will; and since the wise son of _Sirach_ particularly warns us, when we are going to serve the LORD, to prepare our souls for temptation, I shall, in answer to the other question, pass on to the

_Second_ general thing proposed; and point out those devices, which Satan generally makes use of at our first conversion, in order to get an advantage over us.

But let me observe to you, that whatsoever shall be delivered in the following discourse is only designed for such as have actually entered upon the divine life; and not for carnal almost Christians, who have the form of godliness, but never yet felt the power of it in their hearts. This being premised, The

_First_ device I shall mention, which Satan makes use of, is, _to drive us to despair_.

When GOD the Father awakens a sinner by the terrors of the law, and by his Holy Spirit convinceth him of sin, in order to lead him to CHRIST, and shew him the necessity of a Redeemer; then Satan generally strikes in, and aggravates those convictions to such a degree, as to make the sinner doubt of finding mercy thro’ the Mediator.

Thus, in all his temptations of the Holy JESUS, he chiefly aimed to make him question, whether he was the Son of GOD? “If thou be the Son of GOD,” do so and so. With many such desponding thoughts, no doubt, he filled the heart of the great St. _Paul_, when he continued three days, neither eating bread nor drinking water; and therefore he speaks by experience, when he says, in the words of the text, “We are not ignorant of his devices,” that he would endeavour to drive the incestuous person to despair.

But let not any of you be influenced by him, to despair of finding mercy. For it is not the greatness or number of our crimes, but impenitence and unbelief, that will prove our ruin: No, were our sins more in number than the hairs of our head, or of a deeper die than the brightest scarlet; yet the merits of the death of JESUS CHRIST are infinitely greater, and faith in his blood shall make them white as snow.

Answer always, therefore, his despairing suggestions, as your Blessed LORD did, with an “It is written.” Tell him, you know that your Redeemer liveth, ever to make intercession for you; that the LORD hath received from him double for all your crimes: And tho’ you have sinned much, that is no reason why you should despair, but only why you should love much, having so much forgiven. A

_Second_ device that Satan generally makes use of, to get an advantage over young converts, is, to tempt them to _presume_, or to think more highly of themselves than they ought to think.

When a person has for some little time tasted the good word of life, and felt the powers of the world to come, he is commonly (as indeed well he may) most highly transported with that sudden change he finds in himself. But then, Satan will not be wanting, at such a time, to puff him up with a high conceit of his own attainments, as if he was some great person; and will tempt him to set at nought his brethren, as though he was holier than they.

Take heed therefore, and let us beware of this device of our spiritual adversary; for as before honour is humility, so a haughty spirit generally goes before a fall; and GOD is obliged, when under such circumstances, to send us some humbling visitation, or permit us to fall, as he did _Peter_, into some grievous sin, that we may learn not to be too high minded.

To check therefore all suggestions to spiritual pride, let us consider, that we did not apprehend CHRIST, but were apprehended of him. That we have nothing but what we have received. That the free grace of GOD has alone made the difference between us and others; and, was GOD to leave us to the deceitfulness of our own hearts but one moment, we should become weak and wicked, like other men. We should farther consider, that being proud of grace, is the most ready way to lose it. “For GOD resisteth the proud, and giveth more grace only to the humble.” And were we endowed with the perfections of the seraphim; yet if we were proud of those perfections, they would but render us more accomplished devils. Above all, we should pray earnestly to Almighty GOD, that we may learn of JESUS CHRIST, to be lowly in heart. That his grace, through the subtlety and deceivableness of Satan, may not be our poison. But that we may always think soberly of ourselves, as we ought to think. A

_Third_ device I shall mention, which Satan generally makes use of, “to get an advantage over us,” is to tempt us to _uneasiness_, and to have _hard thoughts of_ GOD, when we are dead and barren in prayer.

Though this is a term not understood by the natural man, yet, whosoever there are amongst you, who have passed through the pangs of the _new birth_, they know full well what I mean, when I talk of deadness and dryness in prayer. And, I doubt not, but many of you, amongst whom I am now preaching the kingdom of GOD, are at this very time labouring under it.

For, when persons are first awakened to the divine life, because grace is weak and nature strong, GOD is often pleased to vouchsafe them some extraordinary illuminations of his Holy Spirit; but when they are grown to be more perfect men in CHRIST, then he frequently seems to leave them to themselves; and not only so, but permits a horrible deadness and dread to overwhelm them; at which times Satan will not be wanting to vex and tempt them to impatience, to the great discomfort of their souls.

But be not afraid; for this is no more than your blessed Redeemer, that Spotless Lamb of GOD, has undergone before you: witness his bitter agony in the garden, when his soul was exceeding sorrowful, even unto death. When he sweat great drops of blood, falling on the ground; when the sense of the Divinity was drawn from him; and Satan, in all probability, was permitted to set all his terrors in array before him.

Rejoice, therefore, my brethren, when you fall into the like circumstances; as knowing, that you are therein partakers of the sufferings of JESUS CHRIST. Consider, that it is necessary such inward trials should come, to wean us from the immoderate love of sensible devotion, and teach us to follow CHRIST, not merely for his loaves, but out of a principle of love and obedience. In patience, therefore, possess your souls, and be not terrified by Satan’s suggestions. Still persevere in seeking JESUS in the use of means, though it be sorrowing; and though through barrenness of soul, you may go mourning all the day long. Consider that the spouse is with you, though behind the curtain; as he was with _Mary_, at the sepulchre, though she knew it not. That he has withdrawn but for a little while, to make his next visit more welcome. That though he may now seem to frown and look back on you, as he did on the _Syrophenician_ woman; yet if you, like her, or blind _Bartimeus_, cry out so much the more earnestly, “JESUS, thou Son of _David_, have mercy on us;” he will be made known unto you again, either in the temple, by breaking of bread, or some other way.

But amongst all the devices that Satan makes use of, “to get an advantage over us,” there is none in which he is more successful, or by which he grieves the children of GOD worse, than a

_Fourth_ device I am going to mention, his troubling you with _blasphemous, profane, unbelieving thoughts_; and sometimes to such a degree, that they are as tormenting as the rack.

Some indeed are apt to impute all such evil thoughts to a disorder of body. But those who know any thing of the spiritual life, can inform you, with greater certainty, that for the generality, they proceed from that wicked one, the devil; who, no doubt, has power given him from above, as well now as formerly, to disorder the body, as he did _Job_’s, that he may, with the more secrecy and success, work upon, ruffle and torment the soul.

You that have felt his fiery darts, can subscribe to the truth of this, and by fatal experience can tell, how often he has bid you, “curse GOD and die,” and darted into your thoughts a thousand blasphemous suggestions, even in your most secret and solemn retirements; the bare looking back on which makes your very hearts to tremble,

I appeal to your own ♦consciences; Have not some of you, when you have been lifting up holy hands in prayer, been pestered with such a crowd of the most horrid insinuations, that you have been often tempted to rise off from your knees, and been made to believe your prayers were an abomination to the LORD? Nay, when, with the rest of your christian brethren, you have crouded round the holy table, and taken the sacred symbols of CHRIST’s most blessed body and blood into your hands, instead of remembring the death of your Saviour, have you not been employed in driving out evil thoughts, as _Abraham_ was in driving away the birds, that came to devour his sacrifice; and thereby have been terrified, lest you have eat and drank your own damnation?

♦ “consciencies” replaced with “consciences”

But marvel not, as though some strange thing happened unto you; for this has been the common lot of all GOD’s children. We read, even in _Job_’s time, “That when the sons of GOD came to appear before their Maker, (at public worship) Satan also came amongst them,” to disturb their devotions.

And think not that GOD is angry with you for these distracting, though ever so blasphemous thoughts: No, he knows it is not you, but Satan working in you; and therefore, notwithstanding he may be displeased with, and certainly will punish him; yet he will both pity and reward you. And though it be difficult to make persons in your circumstances to believe so; yet I doubt not but you are more acceptable to GOD, when performing your holy duties in the midst of such involuntary distractions, than when you are wrapped up by devotion, as it were, into the third heavens; for you are then suffering, as well as doing the will of GOD at the same time; and, like _Nehemiah_’s servants at the building of the temple, are holding a trowel in one hand, and a sword in the other. Be not driven from the use of any ordinance whatever, on account of those abominable suggestions; for then you let Satan get his desired advantage over you; it being his chief design, by these thoughts, to make you fall out with the means of grace; and to tempt you to believe, you do not please GOD, for no other reason, than because you do not please yourselves. Rather persevere in the use of the holy communion especially, and all other means whatever; and when these temptations have wrought that resignation in you, for which they were permitted, GOD will visit you with fresh tokens of his love, as he met _Abraham_, when he returned from the slaughter of the five kings; and will send an angel from heaven, as he did to his Son, on purpose to strengthen you.

Hitherto we have only observed such devices as Satan makes use of immediately by himself; but there is a

_Fifth_ I shall mention, which is not the least, tempting us by our _carnal friends_ and _relations_.

This is one of the most common, as well as most artful devices he makes use of, to draw young converts from GOD; for when he cannot prevail over them by himself, he will try what he can do by the influence and mediation of others.

Thus he tempted _Eve_, that she might tempt _Adam_. Thus he stirred up _Job_’s wife, to bid him “Curse GOD and die.” And thus he made use of _Peter_’s tongue, to persuade our blessed LORD “to spare himself,” and thereby decline those sufferings, by which alone we could be preserved from suffering the vengeance of eternal fire. And thus, in these last days, he often stirs up our most powerful friends and dearest intimates, to dissuade us from going in that narrow way, which alone leadeth unto life eternal.

But our blessed LORD has furnished us with a sufficient answer to all such suggestions. “Get you behind me, my adversaries;” for otherwise they will be an offence unto you; and the only reason why they give such advice is, because they “savour not the things that be of GOD, but the things that be of men.”

Whoever, therefore, among you are resolved to serve the LORD, prepare your souls for many such temptations as these; for it is necessary that such offences should come, to try your sincerity, to teach us to cease from man, and to see if we will forsake all to follow CHRIST.

Indeed our modernisers of christianity would persuade us, that the gospel was calculated only for about two hundred years; and that now there is no need of hating father and mother, or of being persecuted for the sake of CHRIST and his gospel.

But such persons err, not knowing the scriptures, and the power of godliness in their hearts; for whosoever receives the love of GOD in the truth of it, will find, that CHRIST came to send not peace, but a sword upon earth, as much now as ever. That the father-in-law shall be against the daughter-in-law, in these latter, as well as in the primitive times; and that if we will live godly in CHRIST JESUS, we must, as then, so now, from carnal friends and relations, suffer persecution. But the devil hath a

_Sixth_ device, which is as dangerous as any of the former, by _not tempting us at all_, or rather, by _withdrawing himself for a while_, in order to come upon us at an hour when we think not of it.

Thus it is said, that he left JESUS CHRIST only for a season; and our blessed LORD has bid us to watch and pray always, that we enter not into temptation; thereby implying, that Satan, whether we think of it or not, is always seeking how he may devour us.

If we would therefore behave like good soldiers of JESUS CHRIST, we must be always upon our guard, and never pretend to lay down our spiritual weapons of prayer and watching, till our warfare is accomplished by death; for if we do, our spiritual Amalek will quickly prevail against us. What if he has left us? it is only for a season; yet a little while, and, like a roaring lion, with double fury, he will break out upon us again. So great a coward as the devil is, he seldom leaves us at the first onset. As he followed our blessed LORD with one temptation after another, so will he treat his servants. And the reason why he does not renew his attacks, is sometimes, because GOD knows we are yet weak and unable to bear them, sometimes, because our grand adversary thinks to beset us at a more convenient season.

Watch carefully therefore over thy heart, O christian; and whenever thou perceivest thyself to be falling into a spiritual slumber, say to it, as CHRIST to his disciples, “Arise (my soul) why sleepest thou?” Awake, awake; put on strength, watch and pray, or otherwise the _Philistines_ will be upon thee, and lead thee whither thou wouldst not. Alas! Is this life a time to lie down and slumber in? Arise, and call upon thy GOD; thy spiritual enemy is not dead, but lurketh in some secret place, seeking a convenient opportunity how he may betray thee. If thou ceasest to strive with him, thou ceasest to be a friend of GOD; thou ceasest to go in that narrow way which leadeth unto life.

Thus have I endeavoured to point out to you some of those devices, that Satan generally makes use of “to get an advantage over us;” many others there are, no doubt, which he often uses.

But these, on account of my youth and want of experience, I cannot yet apprise you of; they who have been listed for many years in their master’s service, and fought under his banner against our spiritual Amalek, are able to discover more of his artifices; and, being tempted in all things, like unto their brethren, can, in all things, advise and succour those that are tempted.

In the mean while, let me exhort my young fellow-soldiers, who, like myself, are but just entring the field, and for whose sake this was written, not to be discouraged at the fiery trial wherewith they must be tried, if they would be found faithful servants of JESUS CHRIST. You see, my dearly beloved brethren, by what has been delivered, that our way through the wilderness of this world to the heavenly _Canaan_, is beset with thorns, and that there are sons of Anak to be grappled with, ere you can possess the promised land. But let not these, like so many false spies, discourage you from going up to fight the LORD’s battles, but say with _Caleb_ and _Joshua_, “Nay, but we will go up, for we are able to conquer them.” JESUS CHRIST, that great captain of our salvation, has in our stead, and as our representative, baffled the grand enemy of mankind, and we have nothing to do, but manfully to fight under his banner, and to go on from conquering to conquer. Our glory does not consist in being exempted from, but in enduring temptations. “Blessed is the man, (says the apostle) that endureth temptation;” and again, “Brethren, count it all joy, when you fall into divers temptations:” And in that perfect form our blessed LORD has prescribed to us, we are taught to pray, not so much to be delivered from all temptation, as “from the evil” of it. Whilst we are on this side eternity, it must needs be that temptations come; and, no doubt, “Satan has desired to have all of us, to sift us as wheat.” But wherefore should we fear? For he that is for us, is by far more powerful, than all that are against us. JESUS CHRIST, our great High-priest, is exalted to the right hand of GOD, and there sitteth to make intercession for us, that our faith fail not.

Since then CHRIST is praying, whom should we fear? And since he has promised to make us more than conquerors, of whom should we be afraid? No, though an host of devils are set in array against us, let us not be afraid; though there should rise up the hottest persecution against us, yet let us put our trust in GOD. What though Satan, and the rest of his apostate spirits, are powerful, when compared with us; yet, if put in competition with the Almighty, they are as weak as the meanest worms. GOD has them all reserved in chains of darkness unto the judgment of the great day. So far as he permits them, they shall go, but no farther; and where he pleases, there shall their proud malicious designs be stayed. We read in the gospel, that though a legion of them possessed one man, yet they could not destroy him; nor could they so much as enter into a swine, without first having leave given them from above. It is true, we often find they foil us, when we are assaulted by them; but let us be strong, and very couragious; for, though they bruise our heels, we shall, at length, bruise their heads. Yet a little while, and he that shall come, will come; and then we shall see all our spiritual enemies put under our feet. What if they do come out against us, like so many great Goliahs; yet, if we can go forth, as the stripling _David_, in the name and strength of the LORD of hosts, we may say, O Satan, where is thy power? O fallen spirits, where is your victory?

Once more therefore, and to conclude; let us be strong, and very couragious, and let us put on the whole armour of GOD, that we may be able to stand against the fiery darts of the wicked one. Let us renounce ourselves, and the world, and then we shall take away the armour in which he trusteth, and he will find nothing in us for his temptations to work upon. We shall then prevent his malicious designs; and being willing to suffer ourselves, shall need less sufferings to be sent us from above. Let us have our loins girt about with truth; and for an helmet, the hope of salvation; “praying always with all manner of supplication.” Above all things, “Let us take the sword of the spirit, which is the word of GOD,” and “the shield of faith,” looking always to JESUS, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is now sat down at the right hand of GOD.

To which happy place, may GOD of his infinite mercy translate us all, through our LORD JESUS CHRIST.

To whom, with the Father, and the Holy Ghost, three persons and one eternal GOD, be all honour and glory, now and for evermore. Amen.

SERMON XLIX.

On Regeneration.

2 CORINTHIANS v. 17.

_If any man be in CHRIST, he is a new creature._

THE doctrine of our regeneration, or new birth in CHRIST JESUS, though one of the most fundamental doctrines of our holy religion; though so plainly and often pressed on us in sacred writ, “that he who runs may read;” nay though it is the very hinge on which the salvation of each of us turns, and a point too in which all sincere christians, of every denomination, agree; yet it is so seldom considered, and so little experimentally understood by the generality of professors, that were we to judge of the truth of it, by the experience of most who call themselves christians, we should be apt to imagine they had “not so much as heard” whether there be any such thing as regeneration or not. It is true, men for the most part are orthodox in the common articles of their creed; they believe “there is but one GOD, and one Mediator between GOD and men, even the man CHRIST JESUS;” and that there is no other name given under heaven, whereby they can be saved, besides his: But then tell them, they must be regenerated, they must be born again, they must be renewed in the very spirit, in the inmost faculties of their minds, ere they can truly call CHRIST, “Lord, Lord,” or have an evidence that they have any share in the merits of his precious blood; and they are ready to cry out with _Nicodemus_, “How can these things be?” Or with the _Athenians_, on another occasion, “What will this babler say? he seemeth to be a setter-forth of strange doctrines;” because we preach unto them CHRIST, and the new-birth.

That I may therefore contribute my mite towards curing the fatal mistake of such persons, who would thus put asunder what GOD has inseparably joined together, and vainly think they are justified by CHRIST, or have their sins forgiven, and his perfect obedience imputed to them, when they are not sanctified, have not their natures changed, and made holy, I shall beg leave to enlarge on the words of the text in the following manner:

_First_, I shall endeavour to explain what is meant by being in CHRIST: “If any man be in CHRIST.”

_Secondly_, What we are to understand by being a new creature: “If any man be in CHRIST he is a new creature.”

_Thirdly_, I shall produce some arguments to make good the apostle’s assertion. And

_Fourthly_, I shall draw some inferences from what may be delivered, and then conclude with a word or two of exhortation.

_First_, I am to endeavour to explain what is meant by this expression in the text, “If any man be in CHRIST.”

Now a person may be said to be in CHRIST two ways.

_First_, Only by an outward profession. And in this sense, every one that is called a christian, or baptized into CHRIST’s church, may be said to be in CHRIST. But that this is not the sole meaning of the apostle’s phrase before us, is evident, because then, every one that names the name of CHRIST, or is baptized into his visible church, would be a new creature. Which is notoriously false, it being too plain, beyond all contradiction, that comparatively but few of those that are “born of water,” are “born of the Spirit” likewise; to use another spiritual way of speaking, many are baptized with water, which were never baptized with the Holy Ghost.

To be in CHRIST therefore, in the full import of the word, must certainly mean something more than a bare outward profession, or being called after his name. For, as this same apostle tells us, “All are not _Israelites_ that are of _Israel_,” so when applied to christianity, all are not real christians that are nominally such. Nay, this is so far from being the case, that our blessed LORD himself informs us, that many who have prophesied or preached in his name, and in his name cast out devils, and done many wonderful works, shall notwithstanding be dismissed at the last day, with “depart from me, I know you not, ye workers of iniquity.”

It remains therefore, that this expression, “if any man be in CHRIST,” must be understood in a

_Second_ and closer signification, to be _in him_ so as to partake of the benefits of his sufferings. To be in him not only by an outward profession, but by an inward change and purity of heart, and cohabitation of his holy spirit. To be in him, so as to be mystically united to him by a true and lively faith, and thereby to receive spiritual virtue from him, as the members of the natural body do from the head, or the branches from the vine. To be in him in such a manner as the apostle, speaking of himself, acquaints us he knew a person was, “I knew ♦a man in CHRIST,” a true christian; or, as he himself desires to be in CHRIST, when he wishes, in his epistle to the _Philippians_, that he might be found in him.

♦ missing article “a” inserted

This is undoubtedly the proper meaning of the apostle’s expression in the words of the text; so that what he says in his epistle to the _Romans_ about circumcision, may very well be applied to the present subject; that he is not a real christian who is only one outwardly; nor is that true baptism, which is only outward in the flesh. But he is a true christian, who is one inwardly, whose baptism is that of the heart, in the spirit, and not merely in the water, whose praise is not of man but of GOD. Or, as he speaketh in another place, “Neither circumcision nor uncircumcision availeth any thing (of itself) but a new creature.” Which amounts to what he here declares in the verse now under consideration, that if any man be truly and properly in CHRIST, he is a new creature. Which brings me to shew,

_Secondly_, What we are to understand by being a _new creature_.

And here it is evident at the first view, that this expression is not to be so explained as though there was a physical change required to be made in us; or as though we were to be reduced to our primitive nothings, and then created and formed again. For, supposing we were, as _Nicodemus_ ignorantly imagined, to enter a “second time into our mother’s womb, and be born,” alas! what would it contribute towards rendering us spiritually new creatures? Since “that which was born of the flesh would be flesh still;” we should be the same carnal persons as ever, being derived from carnal parents, and consequently receiving the seeds of all manner of sin and corruption from them. No, it only means, that we must be so altered as to the qualities and tempers of our minds, that we must entirely forget what manner of persons we once were. As it may be said of a piece of gold, that was once in the ore, after it has been cleansed, purified and polished, that it is a new piece of gold; as it may be said of a bright glass that has been covered over with filth, when it is wiped, and so become transparent and clear, that it is a new glass: Or, as it might be said of _Naaman_, when he recovered of his leprosy, and his flesh returned unto him like the flesh of a young child, that he was a new man; so our souls, though still the same as to essence, yet are so purged, purified and cleansed from their natural dross, filth and leprosy, by the blessed influences of the Holy Spirit, that they may be properly said to be made anew.

How this glorious change is wrought in the soul, cannot easily be explained: For no one knows the ways of the Spirit, save the Spirit of GOD himself. Not that this ought to be any argument against this doctrine; for, as our blessed LORD observed to _Nicodemus_, when he was discoursing on this very subject, “The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh, and whither it goeth;” and if we are told of natural things, and we understand them not, how much less ought we to wonder, if we cannot immediately account for the invisible workings of the Holy Spirit? The truth of the matter is this: the doctrine of our regeneration, or new birth in CHRIST JESUS, is hard to be understood by the natural man. But that there is really such a thing, and that each of us must be spiritually born again, I shall endeavour to shew under my

_Third_ general head, in which I was to produce some arguments to make good the apostle’s assertion.

And here one would think it sufficient to affirm,

_First_, That GOD himself, in his holy word, hath told us so. Many texts might be produced out of the Old Testament to prove this point, and indeed, one would wonder how _Nicodemus_, who was a teacher in _Israel_, and who was therefore to instruct the people in the spiritual meaning of the law, should be so ignorant of this grand article, as we find he really was, by his asking our blessed LORD, when he was pressing on him this topic, How can these things be? Surely, he could not forget how often the Psalmist had begged of GOD, to make him “a new heart,” and “to renew a right spirit within him;” as likewise, how frequently the prophets had warned the people to make them “new hearts,” and new minds, and so turn unto the LORD their GOD. But not to mention these and such like texts out of the Old Testament, this doctrine is so often and plainly repeated in the New, that, as I observed before, he who runs may read. For what says the great Prophet and Instructor of the world himself: “Except a man (every one that is naturally the offspring of _Adam_) be born again of water and the Spirit, he cannot enter into the kingdom of GOD.” And lest we should be apt to slight this assertion, and _Nicodemus_-like, reject the doctrine, because we cannot immediately explain “How this thing can be;” our blessed Master therefore affirms it, as it were, by an oath, “Verily, verily, I say unto you,” or, as it may be read, I the Amen; I, who am truth itself, say unto you, that it is the unalterable appointment of my heavenly Father, that “unless a man be born again, he cannot enter into the kingdom of GOD.”

Agreeable to this, are those many passages we meet with in the epistles, where we are commanded to be “renewed in the Spirit,” or, which was before explained, in the inmost faculties of our minds; to “put off the Old Man, which is corrupt; and to put on the New Man, which is created after GOD, in righteousness and true holiness;” that “old things must pass away, and that all things must become new;” that we are to be “saved by the washing of regeneration, and the renewing of the Holy Ghost.” Or, methinks, was there no other passage to be produced besides the words of the text, it would be full enough, since the apostle therein positively affirms, that “If any man be in CHRIST, he is a _new creature_.”

Now, what can be understood by all these different terms of being _born again_, of _putting off the Old Man_, and _putting on the New_, of being _renewed in the spirit of our minds_, and becoming _new creatures_; but that christianity requires a thorough, real inward change of heart? Do we think these, and such-like forms of speaking, are mere metaphors, words of a bare sound, without any real solid signification? Indeed, it is to be feared, some men would have them interpreted so; but alas! unhappy men! they are not to be envied in their metaphorical interpretation: it will be well, if they do not interpret themselves out of their salvation.

Multitudes of other texts might be produced to confirm this same truth; but those already quoted are so plain and convincing, that one would imagine no one should deny it; were we not told, there are some, “who having eyes, see not, and ears, hear not, and that will not understand with their hearts, or hear with their ears, lest they should be converted, and CHRIST should heal them.”

But I proceed to a

_Second_ argument; and that shall be taken from the purity of God, and the present corrupt and polluted state of man.

GOD is described in holy scripture (and I speak to those who profess to know the scripture) as a Spirit; as a being of such infinite sanctity, as to be of “purer eyes than to behold iniquity;” as to be so transcendently holy, that it is said “the very heavens are not clean in his sight; and the angels themselves he chargeth with folly.” On the other hand, man is described (and every regenerate person will find it true by his own experience) as a creature altogether “conceived and born in sin;” as having “no good thing dwelling in him;” as being “carnal, sold under sin;” nay, as having “a mind which is at enmity with GOD,” and such-like. And since there is such an infinite disparity, can any one conceive how a filthy, corrupted, polluted wretch can dwell with an infinitely pure and holy GOD, before he is changed, and rendered, in some measure, like him? Can he, who is of purer eyes than to behold iniquity, dwell with it? Can he, in whose sight the heavens are not clean, delight to dwell with uncleanness itself? No, we might as well suppose light to have communion with darkness, or CHRIST to have concord with _Belial_. But I pass on to a

_Third_ argument, which shall be founded on the consideration of the nature of that happiness GOD has prepared for those that unfeignedly love him.

To enter indeed on a minute and particular description of heaven, would be vain and presumptuous, since we are told that “eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, the things that are there prepared” for the sincere followers of the holy JESUS, even in this life, much less in that which is to come. However, this we may venture to affirm in general, that as GOD is a Spirit, so the happiness he has laid up for his people is spiritual likewise; and consequently, unless our carnal minds are changed, and spiritualized, we can never be made meet to partake of that inheritance with the saints in light.

It is true, we may flatter ourselves, that, supposing we continue in our natural corrupt estate, and carry all our lusts along with us, we should, notwithstanding, relish heaven, was GOD to admit us therein. And so we might, was it a _Mahometan_ paradise, wherein we were to take our full swing in sensual delights. But since its joys are only spiritual, and no unclean thing can possibly enter those blessed mansions, there is an absolute necessity of our being changed, and undergoing a total renovation of our depraved natures, before we can have any taste or relish of those heavenly pleasures.

It is, doubtless, for this reason, that the apostle declares it to be the irrevocable ♦decree of the Almighty, that “without holiness, (without being made pure by regeneration, and having the image of GOD thereby reinstamped upon the soul) no man shall see the LORD.” And it is very observable, that our divine Master, in the famous passage before referred to, concerning the absolute necessity of regeneration, does not say, Unless a man be born again, he _shall not_, but “unless a man be born again, he _cannot_ enter into the kingdom of GOD.” It is founded in the very nature of things, that unless we have dispositions wrought in us suitable to the objects that are to entertain us, we can take no manner of complacency or satisfaction in them. For instance; what delight can the most harmonious music afford to a deaf, or what pleasure can the most excellent picture give to a blind man? Can a tasteless palate relish the richest dainties, or a filthy swine be pleased with the finest garden of flowers? No: and what reason can be assigned for it? An answer is ready; because they have neither of them any tempers of mind correspondent or agreeable to what they are to be diverted with. And thus it is with the soul hereafter: for death makes no more alteration in the soul, than as it inlarges its faculties, and makes it capable of receiving deeper impressions either of pleasure or pain. If it delighted to converse with GOD here, it will be transported with the sight of his glorious Majesty hereafter. If it was pleased with the communion of saints on earth, it will be infinitely more so with the communion and society of holy angels, and the spirits of just men made perfect in heaven. But if the opposite of all this be true, we may assure ourselves the soul could not be happy, was GOD himself to admit it (which he never will do) into the regions of the blessed. But it is time for me to hasten to the

♦ “decreee” replaced with “decree”

_Fourth_ argument, because CHRIST’s redemption will not be complete in us, unless we are new creatures.

If we reflect indeed on the first and chief end of our blessed LORD’s coming, we shall find it was to be a propitiation for our sins, to give his life a ransom for many. But then, if the benefits of our dear Redeemer’s death were to extend no farther than barely to procure forgiveness of our sins, we should have as little reason to rejoice in it, as a poor condemned criminal that is ready to perish by some fatal disease, would have in receiving a pardon from his judge. For christians would do well to consider, that there is not only a legal hinderance to our happiness, as we are breakers of GOD’s law, but also a moral impurity in our natures, which renders us incapable of enjoying heaven (as hath been already proved) till some mighty change have been wrought in us. It is necessary therefore, in order to make CHRIST’s redemption compleat, that we should have a grant of GOD’s holy Spirit to change our natures, and so prepare us for the enjoyment of that happiness our Saviour has purchased by his precious blood.

Accordingly the holy scriptures inform us, that whom CHRIST justifies, or whose sins he forgives, and to whom he imputes his perfect obedience, those he also sanctifies, purifies and cleanses, and totally changeth their corrupted natures. As the scripture also speaketh in another place, “CHRIST is to us justification, sanctification, and then redemption.” But,

_Fourthly_, Proceed we now to the next general thing proposed, to draw some inferences from what has been delivered. And,

_First_, If he that is in CHRIST be a new creature, this may serve as a reproof for those who rest in a bare performance of outward duties, without perceiving any real inward change of heart.

We may observe a great many persons to be very punctual in the regular returns of public and private prayer, as likewise of receiving the holy communion, and perhaps now and then too in keeping a fast. But here is the misfortune, they rest barely in the use of the means, and think all is over, when they have thus complied with those sacred institutions; whereas, were they rightly informed, they would consider, that all the instituted means of grace, as prayer, fasting, hearing and reading the word of GOD, receiving the blessed sacrament, and such-like, are no farther serviceable to us, than as they are found to make us inwardly better, and to carry on the spiritual life in the soul.

It is true, they are means; but then they are only means; they are part, but not the whole of religion: for if so, who more religious than the Pharisee? He fasted twice in the week, and gave tythes of all that he possessed, and yet was not justified, as our Saviour himself informs us, in the sight of GOD.

You perhaps, like the Pharisee, may fast often, and make long prayers; you may, with _Herod_, hear good sermons gladly. But yet, if you continue vain and trifling, immoral or worldly-minded, and differ from the rest of your neighbours barely in going to church, or in complying with some outward performances, are you better than they? No, in no wise; you are by far much worse; for if you use them, and at the same time abuse them, you thereby encourage others to think there is nothing in them, and therefore must expect to receive the greater damnation. But,

_Secondly_, If he that is _in_ CHRIST be a new creature, then this may check the groundless presumption of another class of professors, who rest in the attainment of some moral virtues, and falsely imagine they are good christians, if they are just in their dealings, temperate in their diet, and do no hurt or violence to any man.

But if this was all that is requisite to make us christians, why might not the heathens of old be good christians, who were remarkable for these virtues? or St. _Paul_ before his conversion, who tells us, that he lived in all good conscience? but we find he renounces all dependance on works of this nature, and only desires to be found in CHRIST, and to know the power of his resurrection, or have an experimental proof of receiving the Holy Ghost, purchased for him by the death, and ensured and applied to him by the resurrection of JESUS CHRIST.

The sum of the matter is this: christianity includes morality, as grace does reason; but if we are only mere Moralists, if we are not inwardly wrought upon, and changed by the powerful operations of the Holy Spirit, and our moral actions, proceed from a principle of a new nature, however we may call ourselves christians, we shall be found naked at the great day, and in the number of those, who have neither CHRIST’s righteousness imputed to them for their justification in the sight, nor holiness enough in their souls as the consequence of that, in order to make them meet for the enjoyment, of GOD. Nor,

_Thirdly_, Will this doctrine less condemn those, who rest in a partial amendment of themselves, without experiencing a thorough, real, inward change of heart.

A little acquaintance with the world will furnish us with instances, of no small number of persons, who, perhaps, were before openly profane; but seeing the ill consequences of their vices, and the many worldly inconveniencies it has reduced them to, on a sudden, as it were, grow civilized; and thereupon flatter themselves that they are very religious, because they differ a little from their former selves, and are not so scandalously wicked as once they were: whereas, at the same time, they shall have some secret darling sin or other, some beloved _Dalilah_ or _Herodias_, which they will not part with; some hidden lust, which they will not mortify; some vicious habit, which they will not take pains to root out. But wouldst thou know, O vain man! whoever thou art, what the LORD thy GOD requires of thee? thou must be informed, that nothing short of a thorough sound conversion will fit thee for the kingdom of heaven. It is not enough to turn from profaneness to civility; but thou must turn from civility to godliness. Not only some, but “all things must become new” in thy soul. It will profit thee but little to do many things, if yet some one thing thou lackest. In short, thou must not only be an almost, but altogether a new creature, or in vain thou boasteth that thou art a christian.

_Fourthly_, If he that is in CHRIST be a new creature, then this may be prescribed as an infallible rule for every person of whatever denomination, age, degree or quality, to judge himself by; this being the only solid foundation, whereon we can build a well-grounded assurance of pardon, peace, and happiness.

We may indeed depend on the broken reed of an external profession; we may think we are good enough, if we lead such sober, honest, moral lives, as many heathens did. We may imagine we are in a safe condition, if we attend on the public offices of religion, and are constant in the duties of our closets. But unless all these tend to reform our lives, and change our hearts, and are only used as so many channels of divine grace; as I told you before, so I tell you again, christianity will profit you nothing.

Let each of us therefore seriously put this question to our hearts: Have we received the Holy Ghost since we believed? Are we new creatures in CHRIST, or no? At least, if we are not so yet, is it our daily endeavour to become such? Do we constantly and conscientiously use all the means of grace required thereto? Do we fast, watch and pray? Do we, not lazily seek, but laboriously strive to enter in at the strait gate? In short, do we renounce our own righteousness, take up our crosses and follow CHRIST? If so, we are in that narrow way which leads to life; the good seed is sown in our hearts, and will, if duly watered and nourished by a regular persevering use of all the means of grace, grow up to eternal life. But on the contrary, if we have only heard, and know not experimentally, whether there be any Holy Ghost; if we are strangers to fasting, watching and prayer, and all the other spiritual exercises of devotion; if we are content to go in the broad way, merely because we see most other people do so, without once reflecting whether it be the right one or not; in short, if we are strangers, nay enemies to the cross of CHRIST, by lives of worldly-mindedness, and sensual pleasure, and thereby make others think, that christianity is but an empty name, a bare formal profession; if this be the case, I say, CHRIST is as yet dead in vain, to us; we are under the guilt of our sins; and are unacquainted with a true and thorough conversion.

But beloved, I am persuaded better things of you, and things that accompany salvation, though I thus speak; I would humbly hope that you are sincerely persuaded, that he who hath not the Spirit of CHRIST is none of his; and that, unless the Spirit, which raised JESUS from the dead, dwell in you here, neither will your mortal bodies be quickened by the same Spirit to dwell with him hereafter.

Let me therefore (as was proposed in the _last_ place) earnestly exhort you, in the name of our LORD JESUS CHRIST, to act suitable to those convictions, and to live as christians, that are commanded in holy writ, to “put off their former conversation concerning the Old Man, and to put on the New Man, which is created after GOD in righteousness and true holiness.”

It must be owned indeed, that this is a great and difficult work; but, blessed be GOD, it is not impossible. Many thousands of happy souls have been assisted by a divine power to bring it about, and why should we despair of success? Is GOD’s hand shortened, that it cannot save? Was he the GOD of our Fathers, is he not the GOD of their children also? Yes, doubtless, of their children also. It is a task likewise, that will put us to some pain; it will oblige us to part with some lust, to break with some friend, to mortify some beloved passion, which may be exceeding dear to us, and perhaps as hard to leave, as to cut off a right-hand, or pluck out a right-eye. But what of all this? Will not the being made a real living member of CHRIST, a child of GOD, and an inheritor of the kingdom of heaven, abundantly make amends for all this trouble? Undoubtedly it will.

The setting about and carrying on this great and necessary work, perhaps may, nay assuredly will expose us also to the ridicule of the unthinking part of mankind, who will wonder, that we run not into the same excess of riot with themselves; and because we deny our sinful appetites, and are not conformed to this world, being commanded in scripture to do the one, and to have our conversation in heaven, in opposition to the other, they may count our lives folly, and our end to be without honour. But will not the being numbered among the saints, and shining as the stars for ever and ever, be a more than sufficient recompense for all the ridicule, calumny, or reproach, we can possibly meet with here?

Indeed, was there no other reward attended a thorough conversion, but that peace of GOD, which is the unavoidable consequence of it, and which, even in this life, “passeth all understanding,” we should have great reason to rejoice. But when we consider, that this is the least of those mercies GOD has prepared for those that are in CHRIST, and become new creatures; that, this is but the beginning of an eternal succession of pleasures; that the day of our deaths, which the unconverted, unrenewed sinner must so much dread, will be, as it were, but the first day of our new births, and open to us an everlasting scene of happiness and comfort; in short, if we remember, that they who are regenerate and born again, have a real title to all the glorious promises of the gospel, and are infallibly certain of being as happy, both here and hereafter, as an all-wise, all-gracious, all-powerful GOD can make them; methinks, every one that has but the least concern for the salvation of his precious and immortal soul, having such promises, such an hope, such an eternity of happiness set before him, should never cease watching, praying, and striving, till he find a real, inward, saving change wrought in his heart, and thereby doth know of a truth, that he dwells in CHRIST, and CHRIST in him; that he is a new creature, therefore a child of GOD; that he is already an inheritor, and will ere long be an actual possessor of the kingdom of heaven.

Which GOD of his infinite mercy grant, through JESUS CHRIST our LORD.

To whom, &c.

SERMON L.

Christians, Temples of the living GOD.

2 CORINTHIANS vi. 16.

_Ye are the Temple of the living God._

ISAIAH, speaking of the glory of gospel days, said, “Men have not heard nor perceived by the ear, neither hath the eye seen, O GOD, besides thee, what he hath prepared for him that waiteth for him.”